R62.5

CTCR Response to the Lutheran Church of Australia’s “Way Forward” Proposal December 2024 Preface The Commission on Theology and Church Relations [CTCR] of the Lutheran Church—Missouri Synod [LCMS] has received a request from LCMS President Matthew Harrison to prepare a response to proposed action by the Lutheran Church of Australia at its 2024 General Synod that would result in the LCA’s beginning to “operate as ‘one church with two different practices of ordination’” (WAY FORWARD Detailed Framework, 3; hereafter WFDF, released and published on July 19, 2024: see Appendix A). Central and essential to this proposal was that “the Church [the LCA] changes its teaching to allow for the ordination of women and men” to the pastoral office (WFDF, 3). On October 5, 2024, at the LCA’s 2024 General Synod, the “Way Forward” proposal was essentially and substantially adopted (see “Synod endorses the ordination of both women and men” at https://www.lca.org.au/synod endorses-the-ordination-of-both-women-and-men/). This response of the CTCR to the proposal was substantially drafted before the LCA’s 2024 General Synod, even though it was ﬁnally adopted by the CTCR at its December 5-6, 2024 meeting. This document seeks to evaluate the proposal as it was originally submitted, therefore, not (obviously) to impact the outcome of the LCA’s 2024 General Synod or to comment on or evaluate statements and actions resulting from the General Synod (see the article referenced above). The LCMS’s official position on the ordination of women is clear and well known, so it will not come as a surprise to anyone that the CTCR of the LCMS is deeply troubled and saddened by this proposal and how its adoption will profoundly and negatively impact church workers and congregations within and outside the LCA, the LCMS’s relationship with the LCA , and (potentially) other church bodies (including partner churches of the LCMS) which are confronting this critical issue. Our intention here, however, is to evaluate the LCA’s proposal on its own terms. The CTCR believes that even proponents of the ordination of women, or those who are perhaps undecided on the issue, will ﬁnd this proposal to be deeply ﬂawed in numerous ways (both in terms of

its theological presuppositions and assertions and in terms of its logical argumentation) and a completely unworkable “solution” to the problem of longstanding division on this issue within the LCA. Introduction, Background, Overview The WAY FORWARD Detailed Framework begins with an introduction, background, and overview of the proposal’s framework (pages 3-8). The very ﬁrst sentence of the introduction acknowledges the serious nature of the “impasse” that exists in the LCA on the ordination of women: “Despite more than three decades of theological study and debate within the Lutheran Church of Australia and New Zealand (LCANZ), we remain divided on whether or not the Scriptures permit the ordination of women” (3). Note the phrase: “whether or not the Scriptures permit.” While elsewhere in the document the division is described in terms of different “views” or “understandings” or even “opinions,” here at the outset, at least, it is explicitly acknowledged that the critical question is “What does God in Holy Scripture teach about this matter? What does He permit or not permit?” One can hardly minimize the signiﬁcance of that question in evaluating this proposal. This point is reiterated on page 4: “Some among us maintain that these Scriptures clearly support the LCA’s public teaching that prohibits a woman from being called into the office of the public ministry. Others believe that these [Scripture] passages cannot be used this way and that ordination of women to the office of the public ministry is consistent with the teaching of the Scriptures and with the doctrine of the ministry as articulated in the Lutheran Confessions” (emphasis added). Logically speaking, these are two contradictory positions. They cannot be reconciled. Only one of the two positions can be correct and the other must be a false view. As the proposal itself acknowledges, either Scripture itself clearly prohibits the ordination of women, or Scripture does not prohibit the ordination of women. Any reasonably objective reader, therefore, even someone who cares nothing about the issues involved (or even about Scripture or what it teaches), should reject the framework’s proposed solution. The Way Forward essentially shrugs aside the impasse and simply asserts or assumes that the two sides can live

together peaceably, harmoniously, and in good conscience with contradictory convictions about what God, in His holy Word, permits or does not permit. Having acknowledged the irreconcilable impasse, the proposed framework simply goes on to offer what it describes as “practical solutions and steps to implement the changes required to introduce the ordination of women in the LCA” (3; emphasis added). The framework has ﬁve key points, each of which we will comment on brieﬂy later in this evaluation:

widely held positions on ordination within the LCA, that of: (1) men only, and (2) both men and women. We are at an impasse. It is clear that resolution of the ordination issue requires a different approach to any taken previously” (4; emphasis added)—namely, a pragmatic “resolution” rather than a theological one.

Part A: The Church makes the commitment to maintain its identity and form.

Part B: The Church changes its teaching to allow for the ordination of women and men.

Part C: The Church makes a commitment to pastors and pastoral ministry candidates that they will continue to be received and welcomed by the whole church in a respectful environment.

Part D: The Church makes a commitment to congregations and parishes that they may call a pastor who best aligns with their ministry plans.

Part E: The Church introduces a tenure-based provision for nomination for the roles of bishop and assistant bishop. Even the most charitable reading of WFDF must regard the proposed “solution” to this serious and longstanding impasse in the LCA as nothing short of breathtaking. It lacks not only theological substance and seriousness but also ethical integrity. It strains credulity to think that even honest proponents of the ordination of women can in good conscience accept a proposal that allows for the full acceptance of a position (i.e., the rejection of women’s ordination) that uses Scripture in a way that they believe Scripture simply “cannot be used.” It is clear from the very outset of the document, therefore, that what is being proposed here is little more than an atheological pragmatism which prioritizes an attempt to maintain institutional “unity” over concern for what the Bible teaches or concern for what individual pastors, congregations and laity believe about what the Bible actually teaches. There is little attempt to disguise this pragmatic motivation and approach: “Overall, since the ﬁrst vote in 2000, the votes for and against the ordination of women have shown little movement one way or another. There remain two

The authors of this proposal and framework might argue that such pragmatism (with no apparent concern for genuine theological unity or ethical integrity) was forced upon them by decisions made at the 2021-2023 LCA convention, at which “delegates voted by a strong majority to direct the General Church Board and College of Bishops (GCB-Co B) to ﬁnd a way for us to operate as ‘one church with two different practices of ordination’ and to report back with a detailed framework to the 2024 General Pastors Conference and General Synod” (3). A more honest approach, however, would have been to say: “What we have been asked to do is impossible,” or perhaps to propose some sort of institutional model or structure whereby some outward institutional cooperation could be maintained (perhaps even temporarily) while recognizing that the two differing theological views and practices are mutually exclusive and cannot coexist in the same church—at least in a church that claims to regard Scripture as “the infallible Word of God,” “the only source and norm of Christian doctrine,” the “sure and authoritative guide for life and practice,” and “the only and true source, norm, rule and standard for all teaching and practice in the Christian Church” (DSTO 1A Theses of Agreement, 1-3; see Appendix 3 of the WFDF). Nonetheless, the authors of the proposal and framework assert that they have “diligently worked through the theological, constitutional and governance requirements to allow this directive [of the 2021-2023 convention] to be accomplished” (3; emphasis added). In section 4, the proposal’s authors provide this overview: “The Framework recognizes the different theological beliefs on ordination held by members of the Church, that on the matter of the ordination of both women and men to the office of the public ministry, the current male-only teaching of the Church does not accommodate the different theological beliefs held by members of the Church” (8). Note the repeated reference here to “different theological beliefs.” Also note, however, the not-so-subtle shift in language in the next

paragraph: “In fulﬁllment of the resolution of the 2021-23 General Synod, the Framework offers an approach whereby both practices can exist within the Church” (8; emphasis added). “Different theological beliefs” have now been reduced to two differing (and presumably complementary) “practices,” all for the sake of the pragmatic goal of institutional “unity.” “The Framework provides details of how this way forward might operate in practical ways, so that people holding either view on ordination might remain together” (7; emphasis added). This by no means solves the problem or contradiction, of course, because the LCA’s own Theses of Agreement point to the inerrant Scriptures as “the only true source, norm, rule and standard for all teaching and practice in the Christian Church” (emphasis added). In what follows, we will brieﬂy examine the ﬁve parts of the proposed framework and offer some additional comments and questions for reﬂection and consideration.

Framework Part A: Commitment to continuity of identity and form (9). In an effort to give “reasons for hope” that the proposed framework will be “welcomed” by “the majority of members” of the LCA, the “Background” section of the document states: “Importantly, while the Framework acknowledges the division among us, it also articulates the strong theological foundations on which we agree (see Section 5)” (7). Section 5 (page 9) comprises the discussion of Part A of the Framework, a commitment to continuity of “identity and form.” Notably (and strikingly), it is the shortest part of the Framework and contains almost nothing of any real theological substance as pertains to the issue at hand. It has ﬁve points. The ﬁrst says “we uphold our teaching on the Office of the Ministry as expressed in Theses of Agreement VI:1-10 and confessed in Augsburg Confession V.” It then quotes paragraphs 1-3 of AC V, with no further commentary or discussion—as if simply quoting this section of the Confessions somehow “proves” that the ordination of women is consistent with the teaching of the Lutheran Confessions. Of course, the ordination of women was not an issue in the 16th century, so to pretend as if AC V and XIV “support” or “condone” or “do not forbid” or “are consistent with” this practice is nothing more than an unwarranted argument from silence. Similarly unfounded arguments are

sometimes proffered about the lack of a clear confessional position on the authority of Scripture (since there is no distinct article on this topic in the Lutheran Confessions), but, of course, this too is an argument from silence since the authority of Scripture was not a contested issue at the time. Point 2 quotes Clause 7 of the LCA’s Document of Union: “We declare that wherever continued cooperation in the preaching of the gospel and the administration of the sacraments and worship exists, there we have a witness to the world of unity in the faith and a profession of church fellowship.” Again notably (and strikingly), there is no reference at all to the “Principles governing church fellowship” in the Theses of Agreement, which contain the strong references to the authority of Scripture cited earlier and many other statements that contradict the notion of “unity” or fellowship presumed in WFDF. Points 3 and 4, consisting of one sentence each, simply point out that Churchwide structures and understanding of “membership” will remain as they currently are. Point 5 is also one sentence: “The Church continues to uphold its ecumenical and international relationships.” If these ﬁve points constitute “the strong theological foundations on which we agree,” it is hard to fathom how they can serve to give “hope” and assurance that the Framework is theologically sound and well-grounded. The fact that what is identiﬁed by the WFDF itself as the main and foundational theological basis of the proposal virtually ignores the LCA’s own (and theologically substantive) Theses of Agreement (certain portions of which are reduced to mere inclusion in three appendices) is quite telling—and deeply disconcerting.

Framework Part B: Changing the teaching to allow for ordination of women and men (10-13). This is the longest of the ﬁve parts of WFDF, and also the most confusing, troubling and self-contradictory. It seeks to tackle the key issue at stake here, an admitted “change of teaching” in the LCA on an admittedly controverted issue, yet all the while attempting to argue that nothing of any real theological substance or consequence will be impacted by this change of teaching.

The opening paragraph is contradictory on its face: “The Church in Synod changes its public teaching, amending the wording of TA VI:11 to allow both men and women to be ordained, acknowledging the change under Clause 3 of the Document of Union and continuing as one church with one teaching on ordination” (10; emphasis added). So: we are changing our teaching to incorporate two contradictory teachings, which we will simply characterize as “one teaching.” The next paragraph adds to the confusion, since after asserting that the LCA will continue as “one church with one teaching on ordination,” it “acknowledges the different theological positions on the gender (male and female) of pastors but considers them non-divisive of church fellowship, enabling the LCA to remain as one Church.” (10; emphasis added). Perhaps the best critique of this kind of “logic” is simply to let it speak for itself. Two “different theological positions” are acknowledged, but somehow this does not equate to “two different (and contradictory) teachings.” How can this be? As they regularly remind us throughout the document, the authors of WFDF simply have a job to do. Their job is not to determine what the Bible says (that approach has been attempted for years, and found wanting), but to carry out the mandate of the LCA’s General Synod. They are bound not by Scripture, but by pragmatically-driven resolutions of the Synod: “The current public teaching of the LCA does not permit two practices of ordination (TA VI:11). In carrying out the resolution of the General Synod (2021-23) to develop a framework for the LCA to ‘operate as one church with two different practices of ordination’, the Convention of General Synod is advised that any proposal put forward to meet this synodical resolution requires a change to the teaching of the Church with regards to male only ordination” (11). Moreover: “A change to public teaching in the LCA will require more than a simple rescinding or removal of TA VI:11. Any such decisions would result in the Church having no clear public teaching on the eligibility of duly qualiﬁed women to be regularly called by a congregation or the Church, and publicly acknowledged through the rite of ordination (TA VI:7,8). On the other hand, if a

proposed amendment of TA VI:11 to permit the ordination of women and men were to meet the necessary constitutional requirement to change the public doctrine of the church, then it would become the credible teaching of the LCA and would be afforded the same authority as any other part of the Theses of Agreement” (11; emphasis added). If proper constitutional procedures have been followed, it does not matter, apparently, that the LCA’s new public teaching is self-contradictory theologically. The Synod’s public teaching is necessarily “credible teaching,” because the church has followed “the process outlined for changing the public teaching of the church” (11). Scripture and the Confessions have not been compromised, “because our public teaching on ordination claims to clearly represent the position of Scripture and the Confessions” (11; emphasis added). Claiming this is apparently enough to make it so, even though the new public teaching admittedly incorporates two different positions that understand Scripture in contradictory ways. Since claiming something apparently makes it so, WFDF can also simply claim that such contradictory positions and practices “are not divisive of fellowship,” with the following caveats (required by the LCA’s Theses of Agreement): (i) (ii) (iii) (iv) (v)

There be readiness in principle to submit to the authority of the Word of God Thereby no clear Word of Scripture is denied, contradicted, or ignored Such divergent views in no wise impair, infringe upon, or violate the central doctrine of Scripture, justiﬁcation by grace through faith in Jesus Christ Nothing be taught contrary to the publica doctrina of the Lutheran Church as laid down in its Confessions Such divergent views are not propagated as the publica doctrina of the Church and in no wise impair the doctrine of Holy Writ.

Of course, these (substantive and far-reaching!) caveats are the very issues at stake in the LCA’s long-standing debate on this issue. To pretend as if those who are convinced that women’s ordination is clearly forbidden by Scripture

can accept this new “public teaching” of the LCA with the understanding that “there by no clear Word of Scripture is denied, contradicted or ignored” is disingenuous at best. By the same token, as noted earlier, to pretend as if those who are convinced that women’s ordination is clearly not forbidden by Scripture can accept this new “public teaching” of the LCA with the understanding that “there by no clear Word of Scripture is denied, contradicted or ignored” is equally disingenuous. Proponents of the ordination of women should be honest enough to admit this, and to oppose this proposal on grounds of conscience—i.e., their own conscience-bound conviction that Scripture “cannot be used” to prohibit the ordination of women.

Who decides, however, when and on what basis longstanding and deeply-held divergent teachings can simply be characterized as “mere opinions” that are no longer divisive of fellowship? WFDF never seriously addresses this question. (See the CTCR’s February 2000 document The Lutheran Understanding of Church Fellowship, which references the [orthodox] principles of church fellowship affirmed at the founding of the LCA in 1965 through its Theses of Agreement [p. 26, fn. 57] as well as the 1961 “Statement of the Overseas Committee” which reﬂects this same understanding of church fellowship as rooted in agreement in doctrine and practice [p. 27, fn. 61]).

This section of WFDF closes by citing several points from a 2018 report of the LCA’s CTICR offering its own “rationale” for “why the ordination of both women and men need not be divisive” (12). In some ways this is the most disturbing part of the entire document. It further obfuscates matters by asserting, for example, that “divergent views” on matters such as the ordination of women (which are here relegated to the level of “exegetical opinion”) ought not affect “foundational teachings of the Christian faith” (such as the doctrine of the Trinity, Christology, justiﬁcation). “Division may occur only when teachings that contradict such foundational teachings are held and openly taught” (13). Implicit in this kind of thinking is a denial (or failure to recognize) that the doctrine we confess has a uniﬁed and organic wholeness. In Matthew 28:20 Jesus instructs his disciples to teach the baptized “to observe all that I have commanded you.” In Acts 20:27 Paul soberly testiﬁes that “I did not shrink from declaring to you the whole counsel of God.” The satis est of AC VII must be read in light of the proviso of FC SD X 31 that we are bound to agree with one another “in the doctrine and all its articles,” all of which are inextricably intertwined. It is impossible to “change the doctrine” in one area with no resulting ramiﬁcations for the other interrelated articles of the same, one, uniﬁed doctrine. WFDF characterizes the serious and longstanding disagreement about the ordination of women in the LCA as merely a “matter of exegetical opinion.”

The question, of course, is: what will this look like in practice? Who decides what constitutes “harmful behavior,” or “discrimination” or “harassment?” Who decides when “dialogue” and “conversation” become less than “respectful?” As is amply demonstrated by current cultural dynamics and tensions, individuals and groups can (and typically do) have radically different perspectives, feelings and perceptions about when and how these lines are crossed. The same questions and tensions will almost certainly surface in churchly settings, with little or no certainty about what the consequences may be if someone is suspected or accused of “harmful” or “disrespectful” speech, attitudes or behavior. WFDF says: “The Framework does not impose any requirements for pastors to affirm or disclose (publicly or privately) their views on women’s ordination” (15). No requirements are imposed. But what about restrictions? To what extent will pastors who oppose the ordination of women be free—privately and publicly—to confess and defend and publicize and teach and preach as their consciences compel them to do, without fear of being accused of showing disrespect or causing harm or threatening the “unity” of the church? The ﬁnal paragraph on “worship” acknowledges that in this area “there are matters that will need to be worked through in the 2024-2027 synodical period.” Aside from the serious (fatal) ﬂaws in the proposal itself, it seems highly irresponsible to offer a proposal like this for formal adoption while leaving critical, real-life issues like worship completely unaddressed and unresolved. Will pastors who oppose the ordination of women be expected to commune at altars where women are presiding? Will they be asked or expected to participate in jointly leading worship or co-officiate with women, at the risk of showing “disrespect” if they refuse? Simply to say, “we’ll have to work through those issues later—trust us!” shows a lack of respect for those whose conscience-bound beliefs will almost certainly force them to make decisions that may well have harmful (!) consequences for them.

Framework Part D: Commitments to congregations and parishes (16-20). Like the previous section, this part of the framework purports to address differing “conscience views” among individuals, congregations and parishes

The CTICR’s unsubstantiated assertions about “divergent views” and “foundational teachings” also raise inevitable (and ultimately unanswerable) questions about who decides (and on what basis) what is or is not a “foundational teaching,” and when, whether and how a “non-foundational teaching” might contradict a “foundational teaching.” Further, it implies that opponents of the ordination of women who believe and maintain that this false teaching does, in fact, have implications for more “foundational teachings,” and/or who sincerely believe that the ordination of women is, in fact, a church-dividing issue, are the real schismatics (“division may occur only…”), even as they are assured (in the next two sections of WFDF) that they will be warmly welcomed and that their different (wrong!) beliefs and practices will be tolerated as part of “one church with one teaching on ordination.” If conscience-bound opponents of the ordination of women are skeptical about the nature and work ability of such warm and welcoming “unity,” such skepticism might well be excused.

Framework Part C: Commitments to pastors and pastoral ministry candidates (14-15). The opening paragraph under “Conscience views” sums up this entire section: “Our commitment is that every pastor in the Church will be received and welcomed by the whole Church in an environment of mutual respect and understanding, where differing consciences are acknowledged while ensuring that harmful behavior is not tolerated” (14). There follow repeated warnings against “discrimination” and “harassment,” and multiple calls for “mutual respect,” “respectful conversations” and “respect for different views.”

of the LCA. Nowhere in the entire proposal, however, is the term “conscience” deﬁned or discussed. In fact, in the section titled “Conscience views” in Part D, the term “conscience” does not even occur. Note the various alternative terminology used: “Individuals, congregations and parishes within the Church may hold differing beliefs on the issue of women’s ordination, including cases where pastors hold different views than members of their congregations. We affirm the right to hold diverse perspectives, while making a commitment that every pastor in the Church will be received and welcomed by the whole church in an environment of respect, understanding and unity” (16; emphasis added). Here matters of “conscience” are characterized variously as “differing beliefs” or “different views” or “diverse perspectives” (or, as noted earlier, “differing opinions”)—which ultimately empties the term “conscience” of any real meaning or signiﬁcance. Whatever is meant here, it is certainly not what Luther had in mind at Worms when he said: “To go against conscience is neither right nor safe.” The main concern in Parts C and D of WFDF, it seems, is to warn against questioning or disrespecting someone else’s “conscience” (i.e., “perspective” or “opinion”). As in the previous section it is noted that “Congregations and their members will not be required to adopt a speciﬁc conscience view or belief [or] explain or defend their position regarding women’s ordination” (17). But (again) that is hardly the most pressing question. Will they be free to “explain and defend” their position under the vague provisions of the WFDF? That question is never clearly addressed.

Framework Part E: Tenure-based provision for nomination for bishop (21). For those who have may concerns about a newly ordained woman pastor being immediately eligible for nomination as bishop or assistant bishop, this simply “kicks the can down the road” by requiring “minimum service” of six years before eligibility to stand for nomination. Previously (i.e., currently, at the time of this writing), no such “minimum service” was required for eligibility to serve in these offices. So why this change, and why now? The answer is obvious: this is an attempt to appease in some way, and at least initially, those who oppose (or have concerns about) women’s ordination itself, and who

would therefore have especially grave concerns about the possibility of an ordained woman being elevated to these important leadership positions in the church. Once again, it is the proponents of women’s ordination who should object most strenuously to this clear restriction of women’s service in important positions of leadership merely to seek to appease those who hold a position that (the proponents believe) cannot be justiﬁed by Scripture.

cannot help but wonder (and one is even obligated to seriously ponder) what other differences and disagreements can and will be tolerated on critical “matters of faith, doctrine and life,” all for the sake of a pragmatic, institutional “unity” that cannot possibly be sustained in any meaningful way.

Concluding Remarks Article 2 (“Confession”) of the Constitution of the LCA states: The Church accepts without reservation the Holy Scriptures of the Old and New Testaments, as a whole and in all their parts, as the divinely inspired, written and inerrant Word of God, and as the only infallible source and norm for all matters of faith, doctrine and life. (2.1) Tragically, the 2024 “Way Forward” proposal renders this confession meaningless. As noted earlier, WFDF rightly frames the impasse in the LCA as rooted in a disagreement about what the inspired, inerrant and infallible Holy Scriptures teach on the question of the ordination of women. Some in the LCA are convinced that the Scriptures clearly prohibit the ordination of women; others are convinced that the Scripture passages in question “cannot be used this way.” If members of the LCA truly believe what they confess in Article 2 of the LCA’s Constitution, namely, that the Scriptures are “the only infallible source and norm for all matters of faith, doctrine and life,” then they would have to insist that this profound disagreement over what the Scriptures teach cannot be allowed to stand. The disagreement must be resolved, in one way or another, on the basis of the church’s “only infallible source and norm.” What WFDF says, however, is that what Scripture says or doesn’t say on this matter doesn’t really matter. Those who are convinced that it teaches one thing and those who are convinced that it teaches the opposite thing can nonetheless live together in peace and harmony, as “one church with one teaching on ordination” (10). Perhaps the most damning aspect of WFDF is the utter disrespect it shows to Scripture itself while giving lip service to the LCA’s strong and clear confessional article. If the LCA can accept and tolerate contradictory convictions about what Scripture teaches about ordination, one

We noted at the outset of this evaluation the clear, consistent and well-known position of the LCMS on this issue. We also indicated that our primary goal in this document has been to evaluate WFDF on its own terms, not on the basis of the LCMS position. However, lest there be any question or doubt, the CTCR ﬁrmly and unanimously believes that the LCMS position on the ordination of women is fully in accord with the teaching of Scripture and the Lutheran Confessions. For those interested in knowing more about what the LCMS believes and teaches in this regard, and why, we are providing in Appendix B a selected list of resources that further explicate the position of the LCMS on this issue. In brief, that position honors (1) the enduring truth and goodness of the order of creation within the family and within Christ’s Church, (2) the male-only Old Testament offices of prophet, priest, and king fulﬁlled in the Son of God Incarnate, (3) the Son’s own institution of His Office of the Holy Ministry (limited to qualiﬁed men—1 Cor. 14:34-35, 1 Tim. 2:11-12), and (4) the Holy Spirit’s gift of the inspired, inerrant, infallible Word of God as the sole authority for the Church’s doctrine and practice, which also offers many excellent testimonies of the godly service of women. Finally, the CTCR is compelled to offer a sincere and fraternal word of consolation, support and encouragement to those in the LCA who remain committed to the LCA’s historic, Scripture-based position on the ordination of women, who are therefore also deeply troubled by this proposal, and who have been placed in a terrible position by the LCA’s decision to prioritize pragmatic institutional “unity” over genuine theological agreement and true unity in doctrine and practice. Some will undoubtedly be compelled by their consciences to leave the LCA despite all the attendant sacriﬁces and challenges that will entail. Others will undoubtedly make the equally difficult decision to remain, even if they cannot accept any or all of the assumptions, claims and promises of WFDF and will thus inevitably be thrust into assuming a posture of in statu confession is of some sort, likely without any clear understanding of what that means in this situation or what implications or consequences it might have on “the way forward.” We pledge our heartfelt

prayers and any feasible support we can offer to those who ﬁnd themselves in either of these painful, unenviable positions. Adopted Unanimously Commission on Theology and Church Relations December 6, 2024

Detailed Framework

Prepared for Convention of General Synod 2024 Approved for publication in the Book of Reports by General Church Board and College of Bishops 19 July 2024

Way Forward

Detailed Framework

1. Table of contents

2. Introduction

1. 2. 3.

Impasse: Despite more than three decades of theological study and debate within the Lutheran Church of Australia and New Zealand (LCANZ) 1, we remain divided on whether or not the Scriptures permit the ordination of women. There remain two widely held views on ordination within the Church.

2. Towards a way forward: At the 2023 in-person sessions of the 2021-23 Convention of General Synod, delegates voted by a strong majority to direct General Church Board and College of Bishops (GCB-Co B) to find a way for us to operate as ‘one church with two different practices of ordination’ and to report back with a detailed framework to the 2024 General Pastors Conference and General Synod. The Way Forward project appointed by GCB-Co B has diligently worked through the theological, constitutional and governance requirements to allow this directive to be accomplished.

3. The framework: The Way Forward Detailed Framework (Framework) offers an approach whereby both practices of ordination can exist within the LCA. The Framework has five key parts:

3.1. 3.2. 3.3. 3.4. 3.5.

Table of contents ........................................................................................................................ 2 Introduction ................................................................................................................................. 3 Background ................................................................................................................................. 4 The impasse on ordination .................................................................................................... 4 Towards a way forward – the General Synod resolution................................................... 5 Development of the framework ........................................................................................... 5 Biblical and theological references ..................................................................................... 6 Reasons for hope .................................................................................................................... 7

4. Framework overview .................................................................................................................. 8 5.

Framework Part A: Commitment to continuity of identity and form .................................... 9 6.

Framework Part B: Changing the teaching to allow for ordination of women and men 10 7.

Framework Part C: Commitments to pastors and pastoral ministry candidates .............. 14 8.

Framework Part D: Commitments to congregations and parishes .................................... 16 9.

Framework Part E: Tenure-based provision for nomination for bishop ............................... 21 10. Other considerations ................................................................................................................ 22 10.1. Oversight of bishops ............................................................................................................. 22 10.2. Synods and Pastors Conferences ....................................................................................... 22 10.3. District considerations .......................................................................................................... 22 10.4. Churchwide considerations ................................................................................................ 24 11. Framework implementation .................................................................................................... 38 12. Matters for proposals ................................................................................................................ 39 12.1. Theses of Agreement ........................................................................................................... 39 12.2. LCA constitution and by-laws ............................................................................................. 40 12.3. District constitutions and by-laws (if any) .......................................................................... 44 12.4. Model constitutions and by-laws for a congregation and parish (if any).................... 45 Appendix 1. Appendix 2. Appendix 3.

DSTO 1A Theses of Agreement, The status of the Theses of Agreement and other doctrinal statements, CTICR, 1975 ............................................................................. 47 DSTO 1A Theses of Agreement, The permanent status of Theses of Agreement, CTICR, 1976 ...................................................................................................................

48 DSTO 1A Theses of Agreement, I: Principles governing church fellowship........... 49

Part A: The Church makes the commitment to maintain its identity and form.

Part B: The Church changes its teaching to allow for the ordination of women and men.

Part C: The Church makes a commitment to pastors and pastoral ministry candidates that they will continue to be received and welcomed by the whole church in a respectful environment.

Part D: The Church makes a commitment to congregations and parishes that they may call a pastor who best aligns with their ministry plans.

Part E: The Church introduces a tenure-based provision for nomination for the roles of bishop and assistant bishop. 4.

Implementation: The Framework offers practical solutions and steps to implement the changes required to introduce the ordination of women in the LCA. Attention is given to what changes might be required by congregations, parishes and District and Churchwide agencies. The Framework also articulates the many areas of church life in which no changes are required. Fundamental principles of the implementation processes include respect for all pastors and people of the Church, and a churchwide program of pastoral care.

Proposals: The Framework includes the proposals to be put to General Synod 2024 developed in response to the resolution of the 2021-23 General Synod.

Commitments of the Church: In working through all these issues, the Church commits to respectful dialogue and pastoral care in the gatherings of the Church. In particular, the Church commits to continued study of the Scriptures and the Lutheran Confessions, acknowledging that the divergent views of the role and service of women in the Church are upheld by faithful sisters and brothers in Christ. Moreover, the Church will always provide for concerns of conscience when providing for the official public worship gatherings in the life of the Church.

1 The Lutheran Church of Australia and the Lutheran Church of New Zealand are commonly referred to as the Lutheran Church of Australia and

New Zealand (‘LCANZ’ or ‘Church’). To align with the Constitution, however, further references to the Church in this document will be ‘LCA’.

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Detailed Framework 3. Background

Detailed Framework 3.2. Towards a way forward – the General Synod resolution

3.1. The impasse on ordination

The resolution of the 2021-23 General Synod reads: RESOLVED: That General Synod direct the LCANZ General Church Board and the College of Bishops to:

At the foundation of the Lutheran Church of Australia (‘LCA’ or ‘Church’) in 1966, the newly formed LCA contended that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 speak about the leadership of women in public worship and that these passages prohibit a woman from being called into the office of the public ministry for the proclamation of the Word and administration of the Sacraments (Theses of Agreement [TA] VI:11).

a) Work through the theological, constitutional, and governance requirements to operate as one church with two different practices of ordination and establish a detailed framework through which this could be accomplished, such as one or more existing LCANZ Districts becoming Districts that teach and practice the ordination of both women and men to the office of the public ministry or by establishing a non-geographical LCANZ ‘District’ that does so.

Since then, despite more than three decades of thorough scriptural, confessional and prayer ful examination, and theological debate regarding these passages, we remain divided on the questions of whether: (a) the command for the silence of women and the prohibition of them speaking/teaching in 1 Corinthians 14:33b-38 and 1 Timothy 2:11-15 applies to all churches at all times; and (b) Paul’s declaration about the Lord’s command in 1 Corinthians 14:37 refers to the one same prohibition in 1 Corinthians 14:34, and whether Paul’s warning in 1 Corinthians 14:38 applies to those who advocate the ordination of women. Some among us maintain that these Scriptures clearly support the LCA’s public teaching that prohibits a woman from being called into the office of the public ministry. Others believe that these passages cannot be used this way and that ordination of women to the office of the public ministry is consistent with the teaching of the Scriptures and with the doctrine of the ministry as articulated in the Lutheran Confessions. At all five Conventions of General Synod at which a proposal on this matter has been put, more than 50 per cent of delegates have voted in favour of the ordination of women, reaching 63.5 per cent of the vote in 2015. For proposals requiring a change to the teaching of the Church, a two-thirds majority is required. Overall, since the first vote in 2000, the votes for and against the ordination of women have shown little movement one way or the other. There remain two widely held positions on ordination within the LCA, that of: (1) men only, and (2) both men and women. We are at an impasse. It is clear that resolution of the ordination issue requires a different approach to any taken previously. In its advice to General Synod, General Pastors Conference (GPC) 2022 said it ‘supports the advice of the College of Bishops that the agenda of General Synod 2023 must include proposals on the matter of ordination which do not continue debate which leaves us divided’. GPC further advised that General Synod consider a proposal that anticipates the ordination of women to the office of public ministry and also the continuity of the ordination of men-only in communities of the LCA. Subsequently, at the in-person sessions of the 2021-23 Convention of General Synod, a strong majority (73.5 per cent) of delegates directed GCB-Co B to find a way for the LCA to operate as one church with two practices of ordination.

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b) Submit the fruit of this work in the form of a proposal that should be discussed by the LCANZ General Pastors Conference for Convention of General Synod 2024. c) It is the expectation of this General Convention of Synod that both women and men will be ordained in a District of the LCANZ during the 2024-2027 synodical period.

3.3. Development of the framework 3.3.1 Initial three frameworks In June 2023 the Way Forward project issued a churchwide call for models that might meet the requirements of the General Synod resolution. More than 60 models, as well as general comments, were submitted for evaluation by the working groups. A key criterion for evaluation was the extent to which the submissions met the intent of the General Synod resolution for ‘one church with two different practices of ordination’. Three frameworks (Confessional Communities, Congregations Decide, District Alignment) were shortlisted by a process drawing on input from the chairpersons of the project working groups. The three frameworks were developed for release to the church for feedback. Members of the church were invited to submit comments and questions via the Way Forward website. More than 460 comments and questions were received, including 270 submissions. Around 20 per cent of the submissions were provided by congregations that gathered especially to consider and pray about the frameworks. All submissions from the church were passed on to the working groups. An extensive set of questions and answers was developed for the information of members and to assist the working groups to shape the final framework. Some key points in the feedback included: • A strong call to maintain the unity of the church was the primary theme of the submissions, with responders overwhelmingly naming Congregations Decide as

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Detailed Framework

providing the best chance of achieving this outcome. Conversely, fewer than 4 per cent of responses called for the church to separate by ‘peaceful dismissal’. Pastoral considerations were raised, including caring for: (a) people across the church experiencing anxiety and pain over this issue; (b) women who may become candidates for the public ministry and subsequently pastors; and (c) people whose consciences differ from the majority view (in LCA, congregation, family) on the ordination of women.

Detailed Framework 2. 3. 4. 5.

2000, The Final Report of the Commission on Theology and Inter-Church Relations on the Ordination of Women, CTICR, Lutheran Church of Australia 2004, Controverted matters in the LCA Debate on the Ordination of Women, CTICR, Lutheran Church of Australia 2005, 1 Corinthians 14:33b-38 and 1 Timothy 2:11-14 permit the ordination of women, CTICR, Lutheran Church of Australia 2018, A Theological Basis for the Ordination of Women and Men, CTICR, Lutheran Church of Australia

3.5. Reasons for hope

3.3.2 Way Forward Framework The working groups took into account the feedback from the church on each of the three frameworks as they developed what was to be the final framework, called the Way Forward Framework. The Theological, Constitution and Governance working groups assessed how each framework could be adapted to allow the members of the church to continue to live and worship in fellowship with each other in a manner that caused minimal disruption to congregations. Ultimately, GCB-Co B asked the Way Forward project team to develop a framework that addresses the change of teaching, preserves the key positive elements of each of the three original frameworks, and introduces features that reflect the approach to church fellowship being asked for by the church and the advice of the working groups. At its April 2024 meeting, GCB-Co B approved the Way Forward Framework for release to the church for discussion and feedback. The framework included for the first time the concept of a ‘Conference’ to provide a theological-pastoral place for pastors and members who uphold the practice of male-only ordination. Responses from the church included significant concerns that the Conference would not achieve the aims it was designed for. In May 2024, GCB-Co B resolved to remove the Conference component from the proposed framework, and directed the Theological, Constitutional and Governance working groups to develop an alternative mechanism by which the LCA might operate as one church with two practices of ordination. The fruit of this work was received by GCB-Co B at its July 2024 meeting. The revised and detailed Framework was approved for publication in the General Synod Book of Reports.

3.4. Biblical and theological references

In bringing this proposal to the 2024 General Synod, the members of GCB-Co B acknowledge that the Framework may not be welcomed by everyone in the Church. They do, however, expect that it will provide a clear and helpful way forward for the majority of members. It acknowledges the division within the Church on the matter of ordination and the desire to bring this matter to a conclusion. Importantly, while the Framework acknowledges the division among us, it also articulates the strong theological foundations on which we agree (see Section 5). Like no other previous proposal for the ordination of women, this proposal is the result of 18 months of intensive prayer ful work by brothers and sisters in Christ with expertise in the fields of theology, governance, constitutions and pastoral care, among others. Moreover, the Framework reflects the feedback of many hundreds of church members, holding different views on ordination, who responded to churchwide calls for feedback. Based on that feedback, iterations of the framework were developed and improved on. As required by the delegates of the 2021-23 General Synod, the Framework provides details of how this way forward might operate in practical ways, so that people holding either view on ordination might remain together. In jointly submitting the Way Forward Detailed Framework to General Synod, GCB and Co B complete the work asked of them by delegates gathered in the face-to-face sessions of the 2021-23 General Synod in February 2023. Those delegates called for a framework through which we can work, witness and worship side by side in the cause of the gospel of our Lord, while providing for the different understandings of some parts of Scripture among us. Our Lord has promised, ‘I will build my church’ (Matt 16).

In February 2024, the Commission on Theology and Inter-Church Relations (CTICR), it was noted that much work had already been undertaken at previous meetings, on addressing the biblical and theological basis for the ordination of both women and men. It was determined that key historical documents from the CTICR be re-released with the Framework for the Church. These key documents are: 1.

1991, The Ordination of Women, Special Committee to the Commission on Theology and Inter-Church Relations, Lutheran Church of Australia

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Detailed Framework 4.

Framework overview The Framework recognises the different theological beliefs on ordination held by members of the Church, that on the matter of the ordination of both women and men to the office of the public ministry, the current male-only teaching of the Church does not accommodate the different theological beliefs held by members of the Church. These differences are:

Detailed Framework 5.

Framework Part A: Commitment to continuity of identity and form The Church makes the commitment to maintain its identity and form. 1.

We uphold our teaching on the Office of Ministry as expressed in Theses of Agreement (TA) VI:1-10 and confessed in Augsburg Confession (AC) V: ‘To obtain such faith God instituted the Office of preaching, giving the gospel and the Sacraments. Through these, as through means, he gives the Holy Spirit who produces faith, where and when he wills, in those who hear the gospel’ (1-3).

2. We uphold Clause 7 of our Document of Union as a key guiding principle: ‘We declare that wherever continued cooperation in the preaching of the gospel and the administration of the sacraments and worship exists, there we have a witness to the world of unity in the faith and a profession of church fellowship’.

3. The Church maintains its Churchwide, District, zone, parish, congregational and auxiliary structures, as expressed in its constitution and by-laws.

Part B: The Church changes its teaching to allow for the ordination of women and men.

4. The Church maintains its membership model, in which congregations are members of the Church and individuals are members of a congregation.

Part C: The Church makes a commitment to pastors and pastoral ministry candidates that they will continue to be received and welcomed by the whole church in a respectful environment.

5. The Church continues to uphold its ecumenical and international relationships.

that criteria for the ordination of a pastoral candidate does not include the candidate’s gender (male/female) and that both male and female pastors can serve as pastors in the Church; and

that criteria for the ordination of a pastoral candidate includes the candidate’s gender (male/female), limiting ordination to men, and hence only men can serve as pastors in the Church.

In fulfilment of the resolution of the 2021-23 General Synod, the Framework offers an approach whereby both practices can exist within the Church. The Framework has five key parts: Part A: The Church makes the commitment to maintain its identity and form.

Part D: The Church makes a commitment to congregations and parishes that they may call a pastor who best aligns with their ministry plans.

Part E: The Church introduces a tenure-based provision for nomination for the roles of bishop and assistant bishop.

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Framework Part B: Changing the teaching to allow for ordination of women and men

6.3 One church – two practices The question of the ordination of women to the office of the public ministry has been regarded as a doctrinal matter in the life of the LCA. It is a doctrinal issue for the LCA because our public teaching on ordination claims to clearly represent the position of Scripture and the Confessions. Therefore, all arguments either to maintain the teaching of the Church or to change it, need to work within the LCA’s own attitude towards the Theses of Agreement and the process outlined for changing the public teaching of the church (The Status of the Theses of Agreement [1975] and The Permanent Status of the Theses of Agreement [1976]).

The Church in Synod changes its public teaching, amending the wording of TA VI:11 to allow both men and women to be ordained, acknowledging the change under Clause 3 of the Document of Union and continuing as one church with one teaching on ordination. The Framework acknowledges the different theological positions on the gender (male and female) of pastors in the Church but considers them non-divisive of church fellowship, enabling the LCA to remain as one Church.

The LCA doctrinal statement on the Status of the Theses of Agreement and other Doctrinal Statements, adopted by General Synod (1975) affirms as follows: ‘It is clearly the right and the duty of the Church, in the face of current challenges, to define how it understands the Scriptures and the Confessions. Therefore, explanations and amendments of the Theses, as well as any other statements of a doctrinal nature, submitted to the entire Church after thorough theological examination and discussion and adopted by it, must be accorded the same authority in the Church as the Theses themselves.’

6.1 Proposed amendment to TAVI:11 A baptised person who is duly called (Luke 10:16; AC Apology 7 and 8,28; TA VI:7,8) there by enters the office of the public ministry for the proclamation of the Word and administration of the Sacraments. Scripture that underpins the Church’s teaching on the office of the ministry and the rite of ordination (John 20:21-23; Matt 28:18-20; 1 Cor 11:23-26) applies to duly qualified called baptised persons although some understand that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 prohibit baptised women from being called into the office of the public ministry.

The current public teaching of the LCA does not permit two practices of ordination (TA VI:11). In carrying out the resolution of General Synod (2021-23) to develop a framework for the LCA to ‘operate as one church with two different practices of ordination’, the Convention of General Synod is advised that any proposal put forward to meet this synodical resolution requires a change to the teaching of the Church with regards to male-only ordination.

6.2 Background to the proposed amendment to TAVI:11

1. 2.

3. 2

The resolution of General Synod (2021-23) directed the GCB-Co B to develop a framework for the LCA to ‘operate as one church with two different practices of ordination’. Subsequently, the Way Forward Theological Working Group 2 consulted the CTICR to examine and either confirm or amend guidance to be given to the Way Forward project on some key theological matters. Included in this consultation was the question: ‘How would the Church properly proceed with changing its teaching with respect to TA VI:11 in the light of the Church’s statements on “The status of the Theses of Agreement and other doctrinal statements” (1975), and “The permanent status of Theses of Agreement” (1976)?’

A change to public teaching in the LCA regarding ordination will require more than a simple rescinding or removal of TA VI:11. Any such decision would result in the Church having no clear public teaching on the eligibility of duly qualified women to be regularly called by a congregation or the Church, and publicly acknowledged through the rite of ordination (TA VI:7,8). On the other hand, if a proposed amendment of TA VI:11 to permit the ordination of women and men were to meet the necessary constitutional requirement to change the public doctrine of the church, then it would become the credible teaching of the LCA and would be afforded the same authority as any other part of the Theses of Agreement 3.

This document and selected attachments provide theological and procedural advice relating to proposed changes to the Theses of Agreement and LCA public teaching on ordination as outlined in the Framework. This advice includes information about both the necessity for these changes and how discussion on change to the Church’s teaching might be treated in an orderly manner by the LCA.

What could follow from such a scenario is that TA 1:4e might then be applied to the Way Forward Framework proposal to operate as one church with divergent views on the practice of ordination. Some congregations, bishops, pastors, and Individual members may still feel conscience bound to uphold an interpretation of the scriptural texts currently cited in TA VI.11, and regularly call qualified men to serve as pastors. According to the Theses of Agreement (I:4e), such divergent views and practices arising from differences of interpretation are not divisive of church fellowship, providing that:

Selected documents have been identified by the Theological Working Group to be included with this advice. This material serves as a summary and evidence of long, thorough theological discussion and debate in the LCA, including controverted matters of the Church’s teaching on ordination (see Section 3.4 above)

The Theological Working Group, appointed by GCB-Co B, consisted of seven members. Five of these members were current members of CTICR, including the Churchwide bishop, who was appointed as chair.

(i) (ii) 3

there be the readiness in principle to submit to the authority of the Word of God there by no clear Word of Scripture is denied, contradicted, or ignored

DSTO 1A: Status of the Theses of Agreement and other doctrinal statements A25

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Detailed Framework (iii) (iv) (v)

such divergent views in no wise impair, infringe upon, or violate the central doctrine of Holy Scripture, justification by grace through faith in Jesus Christ nothing be taught contrary to the publica doctrina of the Lutheran Church as laid down in its Confessions such divergent views are not propagated as the publica doctrina of the Church and in no wise impair the doctrine of Holy Writ.

The Way Forward Framework proposal to amend TA VI:11 that then would permit the ordination of women and men, cites both scripture and confession — including ‘Principles governing church fellowship’ detailed in the Document of Union and Theses of Agreement (DU 1-7; TA 1:1-7) — in support of its conclusion that divergent views on the practice of ordination, arising from differences of interpretation regarding scriptural texts, such as 1 Cor 14:33b-38 and 1 Tim 2:11-15, can be held in the LCA without dividing the whole Church (TA 1:4c; 1:4e). Following a General Synod 2024 vote on the Way Forward Framework proposal to amend TA VI:11, that meets the constitutional requirements to change the teaching of the church, those who in good conscience wish to uphold an interpretation of the scriptural texts currently cited in TA VI:11, and maintain the option for congregations to call and ordain only men into the office of the public ministry, would be free to remain in fellowship with those who practice the call and ordination of both women and men.

Detailed Framework 1.

Divergent views should not affect a foundational teaching of the Christian faith, such as the teaching of the Trinity, the person and work of Christ, or justification by grace through faith in Christ, as these teachings are articulated in the Book of Concord. Division may occur only when teachings that contradict such foundational teachings are held and openly taught.

2. The ongoing disagreement about the interpretation and application of the two texts that have been at the centre of the LCA debate (1 Cor 14:33b–36; 1 Tim 2:11–15) is a matter of exegetical opinion, does not affect such a key church teaching and is therefore not church divisive.

3. The Lutheran doctrine of the ministry, clearly spelt out in Augsburg Confession 5 and 14, contains nothing that excludes women from entering the ranks of the ministry. On the contrary, the Lutheran teaching on the ministry under girds and reaffirms the central teaching of the Scriptures, that we are justified by God’s grace for Christ’s sake by faith alone, the very teaching by which the Church lives and breathes.

4. The Theses of Agreement themselves make it clear that, as new issues and new questions arise, the Church has the liberty to examine its teachings afresh in the light of the Scriptures and the Confessions, ‘and accordingly confirm them, or amend or repudiate them when further study of God’s Word shows them to be inadequate or in error’.

5. Pastors and lay members uphold the official teachings and practices of the LCA as a matter of good order and church discipline, including those teachings with which they disagree. Their consciences are not bound to confess those teachings that they believe are at variance with the biblical witness.

6. There are implications in a church which practises the ordination of ‘both women and men’ and the ordination of ‘men only’ for church polity and for people's reception of the means of grace within the worship life of the Church. The Church has a responsibility to engage in the ongoing task of addressing this in such a way that the ministry of the gospel is not hindered, Christian love is upheld, and every effort is made ‘to maintain the unity of the Sprit in the bond of peace’ (Eph 4:3).

6.4 Church fellowship 6.4.1 Theses of Agreement 1.4E At its February 2024 meeting the CTICR considered the application of Theses of Agreement TA1.4e to any proposed amending of TA VI:11. The meeting determined that one part of the Theses of Agreement (TA) cannot be used to amend another part of the TA. In the same way, an amendment of TA VI:11 adopted by the Church, will become the credible teaching of the LCA and is afforded the same authority as any other part 4. TA 1.4e cannot be applied to refute a newly introduced amendment of TA VI:11. The principles of church fellowship articulated in the Theses, guide the approach to determining doctrinal matters in the Church. These principles have guided the Church’s consideration of this matter of ordination in the same way that they have guided previous considerations in the Church (for example, the debate on Scripture and Inerrancy at the 1984 Convention of General Synod).

6.4.2 Church-divisive? In 2018, the Convention of General Synod received a report from the CTICR which gave a theological basis for why the ordination of both women and men need not be divisive. The rationale included the following:

4 See Appendix

for DSTO Vol 1 A30 ‘The status of the Theses of Agreement and other doctrinal statements’

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Detailed Framework 7.

Framework Part C: Commitments to pastors and pastoral ministry candidates The Church makes a commitment to pastors that they will continue to be received and welcomed in a respectful environment. 1. 2. 3. 4.

5. Every pastor will be afforded a respectful environment, free from discrimination and harassment. All current pastoral calls will remain unchanged. There will be common candidacy requirements and call procedures for male and female pastors. There will be prompt resourcing, under the oversight of Co B, to provide ongoing pastoral care and support to all pastors with issues that may arise from the introduction of female pastors to the LCA pastorate. Any pastor on the Roll of Pastors is eligible to be elected or appointed into any pastoral position of the Church, including leadership roles such as bishop.

7.1 Conscience views Our commitment is that every pastor in the Church will be received and welcomed by the whole Church in an environment of mutual respect and understanding, where differing consciences are acknowledged while ensuring that harmful behavior is not tolerated.

Detailed Framework The Framework provides constitutional acknowledgement for a congregation to call a pastor who best aligns with its ministry plans by permitting both situations outlined below during the call process: • •

the inclusion of male and female candidates for consideration on congregational call lists; and congregations and parishes stipulate that only male pastors be included as candidates for their call.

The Framework does not impose any requirements for pastors to affirm or disclose (publicly or privately) their views on women's ordination. The Framework allows for the freedom of movement of duly qualified women and men pastors between calling bodies of the LCA. 7.3 Worship There are matters that will need to be worked through in the 2024-2027 synodical period to address when pastors gather for conference and worship at local, District or Churchwide levels. These include: the recognition of ordination validity (pastors should acknowledge that pastors and bishops may hold different views on the validity of ordination, especially when it comes to female pastors); sacrament presiding and validity (the organiser of gatherings should provide for clarity on sacrament administration for conferences).

In support of this, the LCA offers the following commitments to pastors: 1.

2. 3.

Welcoming environment: Every pastor will be received and welcomed by the entire Church, ensuring a respectful environment, such as being free from discrimination and harassment as they serve in the work of their call. Ongoing support: The College of Bishops will promptly provide resources and support to pastors dealing with issues related to the introduction of female pastors. Pastoral calls unchanged: Existing pastoral calls will remain unaffected.

When pastors hold differing views on women's ordination compared with their congregation, fostering open dialogue and mutual respect is crucial. The following guidelines might be helpful: 1. 2. 3. 4. 5.

Encourage respectful conversations and active listening to assist in understanding the perspectives of others. Pastors can lead by example, demonstrating respect for differing views. Focus on shared goals and mission. Ensure that pastoral care extends to all members, including the pastor. Consider asking the District bishop for support.

7.2 Call process The Church commits to pastors that their existing pastoral calls will remain unchanged.

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Detailed Framework 8.

Framework Part D: Commitments to congregations and parishes The Church makes commitments to congregations and parishes, including the following: a) The constitutional acknowledgement of the right of a congregation to call a pastor who best aligns with its ministry plans b) The constitutional acknowledgement of the right of a congregation and parish to stipulate that only male pastors be included as candidates for its call list c) The resourcing of ongoing support to congregations to address issues that may arise from introducing female pastors into the LCA pastorate d) Co B to provide oversight, guidance and consistency of the pastoral support provided through the District bishops e) The mutual understanding that should the District bishop or the bishop of the Church be female, the congregations may request a male pastor to be de put is ed for oversight f)

The Church’s statement ‘Responsible Communion Practice’ continues to guide the Church’s communities in their provision of the sacrament of the altar.

8.1 Conscience views Individuals, congregations and parishes within the Church may hold differing beliefs on the issue of women’s ordination, including cases where pastors hold different views than members of their congregations. We affirm the right to hold diverse perspectives while making a commitment that every pastor in the Church will be received and welcomed by the whole church in an environment of respect, understanding and unity. We commit to treating one another with kindness, even when our convictions differ, and to uphold the values of love, compassion and mutual support. In support of this, the LCA offers the following commitments to congregations: 1. 2. 3. 4. 5.

Congregations have the constitutional right to call pastors aligned with their ministry plans. Congregations may stipulate that only male pastors are included as candidates for their call lists. Ongoing support will be provided to address issues relating to introducing female pastors. Co B will offer oversight and guidance through District bishops. If the District bishop or Churchwide bishop is female, congregations may request that a male bishop or another pastor be de put is ed for oversight.

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Detailed Framework

Congregations and their members will not be required to: • •

adopt a specific conscience view or belief explain or defend their position regarding women’s ordination.

8.2 Call process The Way Forward Framework proposes that congregations have the right to call a pastor who best aligns with their ministry plans. The congregation may choose whether to call a male or female pastoral candidate. If the congregation discerns through prayer, interviews and conversations that it is not ready to include a female pastoral candidate, the congregation will be granted the right to stipulate that only male pastors be included as candidates for its call list. The congregation may also receive support from the District throughout this process. 8.3 Worship The Church’s statement ‘Responsible Communion Practice’ 3 continues to guide the Church’s communities in their provision of the Sacrament of the Altar. 8.4 Membership The Framework does not require changes to the definition of membership in Article 5 of the LCA model constitutions for parishes and congregations. Individuals (baptised, confirmed, communing, guest and voting members) continue to remain as members of their respective congregations in accordance with the constitution of their congregation. 8.5 Constitution The changes to the LCA model constitutions outlined in this section are recommended for parishes and congregations wishing to call male or female pastors. Further details about implementation can be found in Section 11:11 Framework implementation. This approach respects the autonomy of individual congregations while encouraging alignment with the wider church where possible. It also maintains the proper distinction between Church by-laws and congregation-specific constitutions. The following changes to remove gender references from the Model Constitution for a Congregation are proposed:

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Way Forward

Detailed Framework Paragraph 6.2

From The Pastor of the Congregation shall be a man whose soundness in faith, aptness to teach, and other qualifications for office have been examined and approved by the Church in accordance with the Scriptures and Confessions of the Church regarding the public office of the ministry.

Detailed Framework

To Add a notation to Article 6.2 of the model constitution.

The following changes to remove gender references from the Model Constitution for a Parish are proposed: Paragraph Footnote #2, para 5

The Pastor of the Congregation shall be a man1 whose soundness in faith, aptness to teach, and other qualifications for office have been examined and approved by the Church in accordance with the Scriptures and Confessions of the Church regarding the public office of the ministry.

From In div ui dual cong erg at ions should expect to have the services of the pastor and his time relative to the number of members in the congregation compared to the total number of members in all the congregations in the parish.

1 Congregations may modify this

9.3.1

9.6.14

9.9.5

The Pastor, by virtue of his office, shall attend all meetings of the Church Council. The Pastor, by virtue of his office, shall have the right to attend all meetings of the committees. The pastoral assistants shall assist the Pastor in his ministry and for this purpose they shall concern themselves with the spiritual life of the Congregation and its members by…

article to include ‘or woman’. Replace ‘his’ with ‘the’:

The Pastor, by virtue of the office, shall have the right to attend all meetings of the committees. Remove ‘his’: The pastoral assistants shall assist the Pastor in his ministry and for this purpose they shall concern themselves with the spiritual life of the Congregation and its members by…

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A multi-point parish may have congregations which hold differing views on women's ordination. During the call process, it will be important to foster open dialogue and mutual respect. The following guidelines might be helpful: 1. 2. 3. 4. 5.

Encourage congregations to engage in respectful conversations and active listening to assist in understanding the perspectives of others. Pastors can lead by example, demonstrating respect for differing views. Focus on shared goals and mission. Ensure that pastoral care extends to all members. Consider asking the District bishop for support.

8.7 Governance and structures The Framework does not require changes to the governance structure of congregations or parishes. 8.8 Finance and risk management The Framework does not require changes to the operating finances or asset/liability ownership of congregations or parishes.

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The Pastor of the Parish shall be a man whose soundness in faith, aptness to teach, and other qualifications for office have been examined and approved by the Church in accordance with the Scriptures and Confessions of the Church regarding the public office of the ministry.

to include ‘or her. Add a notation to Article 6.2 of the model constitution.

The Pastor of the Parish shall be a man1 whose soundness in faith, aptness to teach, and other qualifications for office have been examined and approved by the Church in accordance with the Scriptures and Confessions of the Church regarding the public office of the ministry.

The Pastor, by virtue of his office, shall attend all meetings of the Parish Council. The Pastor, by virtue of his office, shall have the right to attend all meetings of the committees.

to include ‘or woman’. Replace ‘his’ with ‘the’:

The Pastor, by virtue of the office, shall attend all meetings of the Parish Council. Replace ‘his’ with ‘the’: The Pastor, by virtue of the office, shall have the right to attend all meetings of the committees.

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Parishes and congregations will continue to follow the rules outlined in their own constitution regarding relationships. Article 3 of the LCA Model Constitutions for parishes and congregations outlines the relationship to the Church and the District.

Individual congregations should expect to have the services of the pastor and his1 time relative to the number of members in the congregation compared to the total number of members in all the congregations in the parish.

1 Parishes may modify this article

9.3.1

9.6.12

The Framework does not require changes to the relationship between parishes and congregations with either the Church or the District.

To Add a notation to Footnote #2, para 5 of the model constitution, and correct spelling:

1 Parishes may modify this article

6.2

The Pastor, by virtue of the office, shall attend all meetings of the Church Council. Replace ‘his’ with ‘the’:

8.6 Relationships

Detailed Framework 9.

Framework Part E: Tenure-based provision for nomination for bishop The Church introduces a tenure-based provision for nomination for the role of bishop and assistant bishop(s). The Framework introduces into the constitution of the LCA provisions that require pastors to have been on the Roll of Pastors for a minimum period and served in various settings in the Church prior to their nomination for any bishop role within the LCA. It is proposed that the minimum required service on the Roll of Pastors be six years (being two general synodical periods) before being eligible to stand for nomination. The rational for the criteria are to ensure that nominees for both bishop and assistant bishop(s) have: i. ii.

demonstrated exemplary conduct in their pastoral ministry established themselves in the life and polity of the Church (including at Conventions of Synod and Pastors Conferences) iii. gained substantial experience in addressing the challenges and responsibilities of church leadership iv. had sufficient opportunity to interact with and become known to pastors, laity, and bishops throughout the LCA v. established themselves as recognised leaders by their peers vi. shown an ability to manage pressure, exercise authority responsibly and navigate complex pastoral situations vii. developed a deep understanding of the LCA's mission, theology, values, governance and operational structures.

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Detailed Framework 10. Other considerations

Detailed Framework The following changes to the constitution and by-laws part A of Districts, in the by-laws of the Church are proposed to implement a requirement for pastors to serve a minimum period before eligibility for nomination for bishop or assistant bishop(s):

10.1. Oversight of bishops In the Lutheran Church of Australia, pastors vow to uphold the public teaching of the LCA and promise to accept pastoral and doctrinal oversight of their bishop at their ordination. Pastors reaffirm their vows upon installation into subsequent ministries. This practice ensures that pastors remain committed to upholding the public teaching of the LCA.

Paragraph Article 8.1

From The Officials of the District shall be a Bishop, one or more Assistant Bishops, a Secretary, and a Treasurer. They shall be elected for a term of office determined by the District. The Bishop and Assistant Bishops shall be pastors of the Church in the District.

7.4.2

All pastors whose names are recorded on the Roll of Pastors of the Church are eligible for the position of Bishop; only pastors of the District are eligible for the position of Assistant Bishop(s) in the District.

Under this Framework, the Church introduces a tenure-based provision for nomination for the role of bishop and assistant bishop(s). Refer to Part E for further information.

10.2. Conventions of Synod and Pastors Conferences The Framework does not require changes to the governance arrangements of the LCA, including its District and General Synods. The processes regarding the election or appointment of delegates, both lay and pastor, continue unchanged. The entitlement to submit proposals is unchanged. The Framework does not propose any changes to the duties and role of Pastors Conferences.

10.3. District considerations 10.3.1 Constitution The following change to the constitution of Districts, in the By-laws of the Church, is proposed to address gender pronouns: Paragraph 1.2.12

From ‘pastor’ or ‘member of the Ministry’ means any person ordained to the Holy Ministry according to the rites and practice of the Evangelical Lutheran Church who has been received into the Ministry of the Church according to Article 5.1;

To Replace ‘person’ with ‘man or woman’: ‘pastor’ or ‘member of the Ministry’ means any man or woman ordained to the Holy Ministry according to the rites and practice of the Evangelical Lutheran Church who has been received into the Ministry of the Church according to Article 5.1;

To The Officials of the District shall be a Bishop, one or more Assistant Bishops, a Secretary, and a Treasurer. They shall be elected for a term of office determined by the District. The Bishop and Assistant Bishops shall be pastors of the Church in the District who have served on the LCA Roll of Pastors for at least six [6] years. All pastors whose names are recorded on the Roll of Pastors of the Church, excluding pastors emeriti, are eligible for the position of Bishop; only pastors of the district are eligible for the position of Assistant Bishop(s) in the District, subject to: 7.4.2.1 Having served on the LCA Roll of Pastors for a minimum of six [6] years prior to nomination. 7.4.2.2 Having served in various settings within the Church, demonstrating breadth of experience and adaptability. 7.4.2.3 The nominations committee verifying that all nominees meet these eligibility requirements before presenting their names for consideration.

10.3.2 Call process The Framework does not change how the District bishop or delegate guides a congregation or parish in the call process. 10.3.3 Relationships The Framework does not require changes to relationships between Districts and other entities.

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Detailed Framework 10.3.4 Governance and structures The Framework does not require changes to governance and organisational structures of Districts.

Detailed Framework Section VI:1

10.3.5 Finance and risk management The Framework does not require changes to the operating finances or asset/liability ownership of a District. 10.3.6 Agencies (eg schools and aged-care services) Under the Framework, an agency that is a calling body may call the pastor who best aligns with its ministry plans. 10.3.7 Auxiliaries The Framework does not require changes to the operation of District auxiliaries.

VI:2

10.4. Churchwide considerations 10.4.1 Theses of Agreement As outlined earlier, the Church changes Theses of Agreement TAVI:11 to allow for the ordination of women and men. Theses of Agreement TAVI: 1, 2, 5, 7 and 8 are updated as part of this change and to make these statements more inclusive. Section VI:11

From Though women prophets were used by the Spirit of God in the Old as well as in the New Testament, 1 Cor 14:34,35 and I Tim 2:11–14 prohibit a woman from being called into the office of the public ministry for the proclamation of the Word and the administration of the Sacraments. This apostolic rule is binding on all Christendom; hereby her rights as a member of the spiritual priesthood are in no wise impaired.

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To A baptised person who is duly called (Luke 10:16; AC Apology 7 and 8,28; TA VI:7,8) there by enters the office of the public ministry for the proclamation of the Word and administration of the Sacraments. Scripture that underpins the Church’s teaching on the office of the ministry and the rite of ordination (John 20:21-23; Matt 28:18-20; 1 Cor 11:2326) applies to duly qualified called baptised persons although some understand that 1 Corinthians 14:34,35 and 1 Tim 2:11-14 prohibit baptised women from being called into the office of the public ministry.

VI:3

From The New Testament ministry is the office instituted by Christ for the public administration of the means of grace, that is, the preaching of the Gospel and the administering of the Sacraments, through which as through instruments the Holy Ghost works saving faith in the hearts of men. Matt 10; Matt 28:18–20; Luke 9:1,2; 1 Cor 3:5–8; Augsburg Confession V; Form.Conc., Sol.Decl. XI,29. The office of the ministry is therefore an office instituted not by man, but by God. 2 Cor 5:18–20; Eph 4:11; Acts 20:28; Apology XIII,11. Since it is Christ’s will that His Gospel be preached and the Sacraments administered, and since the use of the means of grace is essential to the existence of the Church on earth, and since according to the Lord’s promise the Church on earth is to remain until the end of time, Matt.16:18, the office of the ministry is an office, which is simultaneous with the Church and to which the Church is bound from its beginning to the end of time. Matt 28:18–20; Mark 16:15,16; Rom 10:8–17; 1 Cor 1:21; Rom 16:25,26; Augsburg Confessions XXVIII, 8-10, 20,21.

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To Replace ‘men’ with ‘people’: The New Testament ministry is the office instituted by Christ for the public administration of the means of grace, that is, the preaching of the Gospel and the administering of the Sacraments, through which as through instruments the Holy Ghost works saving faith in the hearts of people. Matt 10; Matt 28:18–20; Luke 9:1,2; 1 Cor 3:5–8; Augsburg Confession V; Form.Conc., Sol.Decl. XI,29. Replace ‘man” with ‘humans’: The office of the ministry is therefore an office instituted not by humans, but by God. 2 Cor 5:18–20; Eph 4:11; Acts 20:28; Apology XIII,11. No change

Way Forward

Detailed Framework Section VI:4

From Though the power to remit or retain sin, to make known the Law and the Gospel, was originally and immediately given by the Lord of the Church to all Christians, that is, to the whole Church and also to the individual congregation, and though all believers are a spiritual priesthood, yet the office of the ministry is not identical with the spiritual priesthood of all believers in Christ. But there is a vital connection between the two inasmuch as the ministry by the institution of the Lord necessarily exists within the Church which is the royal priesthood and the people of God. Matt 16:15–19; Matt 18:15–20; 1 Pet 2:9; John 20:19–23; Luke 24:33–36; Rev 1:6; 5:10; 1 Cor 12:28,29; Rom 10:15; Smalc. Art., Tract.24, 67-69.

To No change

Detailed Framework Section VI:5

VI:6

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From ‘No one should publicly teach in the Church or administer the Sacraments unless he be regularly called’ (C.A. XIV). The Lord calls individuals into the office of the ministry through the Christian congregations, Acts 13:1–4; and the Christian congregation, either alone or together with other congregations, or through properly appointed representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24) into the office of the ministry publicly to exercise the functions of this office. The minister of the Word is thus called by the Lord through His Church, and by the Church as through human agency and authority, but in obedience to the command of the Lord. He is therefore the servant of the Lord Jesus, a minister of the New Testament, a steward of the mysteries of God, called to serve by publicly administering the means of grace. 2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1 Thess 5:12,13; Augsburg Confession XIV; Apol.VII,28(end of paragraph); Smalc. Act. Tractatus: 14, 15, 24, 26, 67-69.

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From The office of the ministry is essentially an office of service to the Lord and His Church with the Word and the Sacraments, which office the ministers of the Church must exercise in obedience to their Lord and the directions given in the Word. Therefore, the office of the ministry does not give to those who bear it, arbitrary power over Christians, nor does it deliver the ministers of the Word up to the arbitrary directions and commands of men. Likewise, it is not a Levitical priesthood of the New Testament (Apol. XIII,7-11; XXIV, 58,59); nor are those who bear it an exclusive class distinct from Christians generally; nor do they possess a peculiar sanctity or an indelible character; nor does the ministry possess the power of self-perpetuation. Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5; Col 1:23–25; 1 Pet 5:1–3; Matt 20:25– 28; Apol.XXVIII, 13,14; XXII,9; XXIV, 86 (German and English text re Liturgia); Smalc. Art., Pars II, IV, 9; Form.Conc., Sol. Decl. XII, 30; XI, 29.

According to the New Testament the spiritual functions of the Apos to late are continued only in the ministry of the Word and Sacraments. Acts 6:1–4; Acts 24:23; Acts 20:28; Phil 1:1; Col 4:17; 1 Tim 3:1ff; 5:17; Titus 1:5ff; 1 Pet 5:1; Heb 13:17; Apol.XV, 42 (44); Smalc. Art. Tractatus: 10, 13-15, 60-65; Smalc.Art., Pars II, IV,9; Form. Conc., Sol. Decl. X.10.

To Replace ‘men’ with ‘people’: The office of the ministry is essentially an office of service to the Lord and His Church with the Word and the Sacraments, which office the ministers of the Church must exercise in obedience to their Lord and the directions given in the Word. Therefore, the office of the ministry does not give to those who bear it, arbitrary power over Christians, nor does it deliver the ministers of the Word up to the arbitrary directions and commands of people. Likewise, it is not a Levitical priesthood of the New Testament (Apol. XIII,7-11; XXIV, 58,59); nor are those who bear it an exclusive class distinct from Christians generally; nor do they possess a peculiar sanctity or an indelible character; nor does the ministry possess the power of self perpetuation. Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5; Col 1:23–25; 1 Pet 5:1–3; Matt 20:25–28; Apol.XXVIII, 13,14; XXII,9; XXIV, 86 (German and English text re Liturgia); Smalc. Art., Pars II, IV, 9; Form.Conc., Sol. Decl. XII, 30; XI, 29. No change

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Detailed Framework Section VI:7

To Replace ‘he’ with ‘they’: ‘No one should publicly teach in the Church or administer the Sacraments unless they be regularly called’ (C.A. XIV). The Lord calls individuals into the office of the ministry through the Christian congregations, Acts 13:1–4; and the Christian congregation, either alone or together with other congregations, or through properly appointed representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24) into the office of the ministry publicly to exercise the functions of this office. The minister of the Word is thus called by the Lord through His Church, and by the Church as through human agency and authority, but in obedience to the command of the Lord. They are therefore servants of the Lord Jesus, ministers of the New Testament, stewards of the mysteries of God, called to serve by publicly administering the means of grace. 2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1 Thess 5:12,13; Augsburg Confession XIV; Apol.VII,28(end of paragraph); Smalc. Act. Tractatus: 14, 15, 24, 26, 67-69.

Detailed Framework Section VI:8

VI:9

From Ordination, though not a Sacrament, is the solemn ecclesiastical rite in which a duly qualified person (1 Tim 3:2–7); Titus 1:5–9), having accepted a call by a congregation or the Church, is received by the Church as a gift from the Lord Jesus Christ (Eph 4:11: Titus 1:5) and publicly declared to be a minister of the New Testament, his call there by being ratified and publicly acknowledged, and the blessing of the Lord is invoked upon him with the laying on of hands. The laying on of hands is an old and biblical rite, but it has no divine command and is not essential for the validity and efficacy of the office. Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2 Tim 1:6; Num 27:18; Smalc. Art. Tractatus 70.

Although the office of the ministry is the only office ordained by Christ for His Church of the New Testament, yet the Christian congregation has the authority to establish auxiliary offices (elders, deacons, teachers, Sunday school teachers and superintendents, trustees, wardens, etc.) after the example of the apostles and the early Christian Church (eg, diaconate). Acts 6:6; Rom 16:1.

To Replace ‘his’ or ‘him’ with ‘their’ or ‘them’: Ordination, though not a Sacrament, is the solemn ecclesiastical rite in which a duly qualified person (1 Tim 3:2–7); Titus 1:5–9), having accepted a call by a congregation or the Church, is received by the Church as a gift from the Lord Jesus Christ (Eph 4:11: Titus 1:5) and publicly declared to be a minister of the New Testament, their call there by being ratified and publicly acknowledged, and the blessing of the Lord is invoked upon them with the laying on of hands. The laying on of hands is an old and biblical rite, but it has no divine command and is not essential for the validity and efficacy of the office. Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2 Tim 1:6; Num 27:18; Smalc. Art. Tractatus 70. No change

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Detailed Framework Section VI:10

From Similarly, the Church at large has the liberty and authority from Christ to establish various ecclesiastical and administrative offices for the common prosecution of various undertakings in obedience to the Lord's command to make disciples of all nations. 1 Cor 12:4–13, 26–28; Acts 11:21–23. This necessitates proper guidance and direction, spiritual and otherwise, 1 Cor 14:40; 2 Cor 8:18–21; 9:5, because the Lord has commanded that everything be done decently and in order and in accordance with the law of love. Such arrangements may vary according to time and circumstances. All external arrangements in congregations and in church bodies and all ranking of the ministers are purely of human right and the efficacy of the ministry of the Gospel is not bound to any human institution. Matt 23:8; 1 Cor 3:21–23; Augsburg Confession XV; XXVIII, 5–29; Smalc. Art. Tractatus:10, 11, 61–65.

To No change

Detailed Framework Paragraph 5.1

From The Church recognises and upholds the Office of the Ministry as the office divinely instituted for the public administration of the Means of Grace. For this purpose it shall receive into its Ministry, by ordination or by colloquy of ministers ordained elsewhere, men whose qualifications for the office have been established and who 5.1.1 accept and hold the Confession of the Church; 5.1.2 accept the Constitution and By-laws of the Church; and 5.1.3 undertake to participate in the work of the Church and to promote its Objects. Such members of the Ministry shall be recorded in the official Roll of Pastors

To Add ‘or women’: The Church recognises and upholds the Office of the Ministry as the office divinely instituted for the public administration of the Means of Grace. For this purpose it shall receive into its Ministry, by ordination or by colloquy of ministers ordained elsewhere, men or women whose qualifications for the office have been established and who 5.1.1 accept and hold the Confession of the Church; 5.1.2 accept the Constitution and By-laws of the Church; and 5.1.3 undertake to participate in the work of the Church and to promote its Objects. Such members of the Ministry shall be recorded in the official Roll of Pastors

The following changes to the By-Laws of the Church are proposed to address gender pronouns: 10.4.2 Constitution The following changes to the LCA Constitution are proposed to address gender pronouns: Paragraph 1.2.11

Paragraph 5.4.1.2

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5.4.4

5.4.16.2.3.1

5.4.16.3.1

From parishes which for many years have been blessed through the talents of their pastor do not selfishly seek to prevent him from rendering similar service in another field.

The relationship between a pastor and the Church, District, parish, congregation or other body the call of which he has accepted is personal, spiritual and sacred and is not intended to create any legal relationship or any employment relationship between the pastor and any member of any part of the Church.

the pastor has a serious physical or mental disability which substantially impedes the effectiveness of his ministry; or

A relevant Bishop shall arrange a fraternal discussion of the situation between the pastor, the governing committee, himself and any other person he considers appropriate in an endeavour to achieve a peaceable resolution of it.

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To Add ‘or her’: every call and transfer rests upon a basis of mutual confidence and a sense of responsibility toward each other and before God, in which the Bishop and Church Council of the respective District and the responsible committees of the congregation or parish consider each case with due care before a recommendation is made, every parish gives earnest and serious consideration to the recommendations placed before it, and every pastor duly weighs the recommendations placed before him or her;

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Detailed Framework Paragraph 5.4.1.5

From every call and transfer rests upon a basis of mutual confidence and a sense of responsibility toward each other and before God, in which the Bishop and Church Council of the respective District and the responsible committees of the congregation or parish consider each case with due care before a recommendation is made, every parish gives earnest and serious consideration to the recommendations placed before it, and every pastor duly weighs the recommendations placed before him;

To Add ‘or her’:

Detailed Framework Paragraph 5.4.16.3.3

parishes which for many years have been blessed through the talents of their pastor do not selfishly seek to prevent him or her from rendering similar service in another field. Add ‘or she’: The relationship between a pastor and the Church, District, parish, congregation or other body the call of which he or she has accepted is personal, spiritual and sacred and is not intended to create any legal relationship or any employment relationship between the pastor and any member of any part of the Church. Add ‘or her’: the pastor has a serious physical or mental disability which substantially impedes the effectiveness of his or her ministry; or Add ‘- or herself’ and ‘or she’: A relevant Bishop shall arrange a fraternal discussion of the situation between the pastor, the governing committee, him- or herself and any other person he or she considers appropriate in an endeavour to achieve a peaceable resolution of it.

5.4.16.3.9

8.2.1.1.6.1

8.2.1.1.6.3

From If the Bishop’s arrangements referred to in the preceding Section 5.4.16.3.1 do not achieve a peaceable resolution of the situation, he shall make a report in respect of the situation, the arrangements he made for discussion and the outcome of the arrangements and discussions to the Church Council of the relevant District or of the Church (as the case may require). The report shall be deemed to be the submission to the Church Council of a Miscellaneous Issue pursuant to the following Section 10.3.5. At all stages of the procedure, the Bishop may take such further steps as he considers past orally appropriate. assure himself and there by the Church that the teaching and practice of Australian Lutheran College is in accord with the public teaching and practice of the Church; satisfy himself that the appropriate pastoral care is available for the staff of Australian Lutheran College;

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To Add ‘or she’: If the Bishop’s arrangements referred to in the preceding Section 5.4.16.3.1 do not achieve a peaceable resolution of the situation, he or she shall make a report in respect of the situation, the arrangements he or she made for discussion and the outcome of the arrangements and discussions to the Church Council of the relevant District or of the Church (as the case may require). The report shall be deemed to be the submission to the Church Council of a Miscellaneous Issue pursuant to the following Section 10.3.5. Add ‘or she’: At all stages of the procedure, the Bishop may take such further steps as he or she considers past orally appropriate. Add ‘- or herself’: assure him- or herself and there by the Church that the teaching and practice of Australian Lutheran College is in accord with the public teaching and practice of the Church; Add ‘- or herself’: satisfy him- or herself that the appropriate pastoral care is available for the staff of Australian Lutheran College;

Way Forward

Detailed Framework Paragraph 10.2.5

From Upon the receipt of a written allegation pursuant to the preceding Section 10.2.3 or an appeal pursuant to the preceding Section 10.2.4, the Bishop shall endeavour to meet the intent stated in the preceding Section 10.1. If successful, the Bishop shall record that the case is closed. If unsuccessful, the Bishop may, in his discretion

10.2.5.5

take such other steps as he considers past orally appropriate.

10.3.4

Upon the receipt of an appeal pursuant to the preceding Section 10.3.3, the Bishop of the respective District shall endeavour to meet the intent stated in the preceding Section 10.1. If successful, the Bishop of the respective District shall record that the case is closed. If unsuccessful, the Bishop of the respective District may, in his discretion

10.3.4.4

take such other steps as he considers past orally appropriate.

10.4.10

The Tribunal which determines the pastor, teacher or other church worker has breached Article 10.1.2 of the Constitution shall make a recommendation to the respective Bishop as to the disciplinary action to be taken by him. The recommendation shall be officially recorded by the respective Secretary.

Detailed Framework

To Add ‘or her’:

The following changes to the LCA by-Laws are proposed to enable congregations and parishes to stipulate male-only candidates on call lists.

Upon the receipt of a written allegation pursuant to the preceding Section 10.2.3 or an appeal pursuant to the preceding Section 10.2.4, the Bishop shall endeavour to meet the intent stated in the preceding Section 10.1. If successful, the Bishop shall record that the case is closed. If unsuccessful, the Bishop may, in his or her discretion Add ‘or she’:

Paragraph 5.4.9.1

take such other steps as he or she considers past orally appropriate. Add ‘or her’: Upon the receipt of an appeal pursuant to the preceding Section 10.3.3, the Bishop of the respective District shall endeavour to meet the intent stated in the preceding Section 10.1. If successful, the Bishop of the respective District shall record that the case is closed. If unsuccessful, the Bishop of the respective District may, in his or her discretion Add ‘or she’:

From The Bishop of the District or the Bishop's representative shall convene a meeting of representatives of the parish to consider candidates proposed by the Bishop or the Bishop's representative on behalf of the Church Council of the District, by the representatives of the parish, and by any member of the parish through its secretary.

Paragraph Article 8.1

From The Officials of the Church shall be a Bishop and an Assistant Bishop. They shall be elected for a term of office determined by the Church. The Bishop and the Assistant Bishop shall be pastors of the Church.

To The Officials of the Church shall be a Bishop and an Assistant Bishop. They shall be elected for a term of office determined by the Church. The Bishop and the Assistant Bishop shall be pastors of the Church who have served on the LCA Roll of Pastors for at least six [6] years.

take such other steps as he or she considers past orally appropriate. Add ‘or her’: The Tribunal which determines the pastor, teacher or other church worker has breached Article 10.1.2 of the Constitution shall make a recommendation to the respective Bishop as to the disciplinary action to be taken by him or her. The recommendation shall be officially recorded by the respective Secretary.

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Detailed Framework From All pastors whose names are recorded on the Roll of Pastors of the Church, excluding pastors emeriti, are eligible for the position of Bishop and Assistant Bishop.

To A parish may stipulate that only male pastors be included on the candidates' list for call. The Bishop of the District or the Bishop's representative shall convene a meeting of parish representatives to consider candidates proposed by the Bishop or the Bishop's representative on behalf of the Church Council of the District, by the representatives of the parish, and by any member of the parish through its secretary.

The following changes to the LCA constitution and by-laws are proposed to implement a requirement for pastors to serve a minimum period before eligibility for nomination for bishop or assistant bishop:

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Paragraph 7.4.1.2

To All pastors whose names are recorded on the Roll of Pastors of the Church, excluding pastors emeriti, are eligible for the position of Bishop and Assistant Bishop, subject to: 7.4.1.2.1 Having served on the LCA Roll of Pastors for a minimum of six [6] years prior to nomination. 7.4.1.2.2 Having served in various settings within the Church, demonstrating breadth of experience and adaptability. 7.4.1.2.3 The nominations committee verifying that all nominees meet these eligibility requirements before presenting their names for consideration.

Detailed Framework 10.4.7 Agencies (eg Australian Lutheran College, Lutheran Education Australia, ALWS) Under the Framework, an agency that is a calling body may call the pastor who best aligns with its ministry plans. 10.4.8 Auxiliaries The Framework does not require changes to the operation of LCA auxiliaries.

10.4.3 Ordination, Roll of Pastors and calls The Framework removes gender as a criterion for ordination but does not require other changes in the candidacy requirements for ordination in the LCA. The Framework does not require changes to the processes for receiving pastors onto, or removing pastors from, the LCA Roll of Pastors. Under the Framework, congregations and parishes are able to stipulate that only males are on their call lists. 10.4.4 Relationships The Framework does not require changes to the relationship between implementation of the Churchwide office and District offices or the relationship between these offices and congregation or parishes. 10.4.5 Governance and structures The Framework does not require changes in governance, incorporation or structure of the Church (LCA), including the composition of the College of Bishops. 10.4.6 Finance and risk management The Framework does not require changes to the operating finances or asset/liability ownership of the LCA.

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Detailed Framework 11. Framework implementation

Detailed Framework 12. Matters for proposals

11.1 Assumptions

12.1. Theses of Agreement

Implementation of the Framework is based on the following starting assumptions:

PROPOSED THAT the Theses of Agreement TA VI be amended as follows (Words to be deleted – strike through; word to be added - bold):

1. That GCB-Co B are delegated with the appropriate powers of the General Synod to implement the Way Forward Framework as approved at the Convention of General Synod, with particular attention to the provision of pastoral support.

2. Any pastors or communities that desire to transfer to any new Lutheran church body formed in Australia or New Zealand will be guided by the policies and procedures of the LCA.

3. The LCA will not place any unreasonable barriers before congregations that resolve to leave the LCA, having met their constitutional requirements.

11.2 Considerations The key considerations during the implementation process are: 1. 2. 3.

The implementation of the Framework is guided by GCB-Co B under the authority of General Synod. Implementation is conducted with pastoral care for all members of the Church. The LCA Standards of Ethical Behaviour and Principles for Respectful Dialogue will apply to all members throughout and after the implementation process.

11.3 Implementation costs The majority of the costs associated with implementing the Framework has already been incurred with the Way Forward project. The remaining costs, which will primarily support congregations and agencies to implement the Framework, are estimated to be up to $60,000. This covers communications, materials to support congregations and ancillary costs. An additional allowance of $50,000 will be set aside to provide pastoral care resources to the District bishops should this be required to support the pastoral care commitments outlined in the Framework. This will be deployed at the discretion of the bishops.

Section 11 Though women prophets were used by the Spirit of God in the Old as well as in the New Testament, 1 Cor 14:34,35 and I Tim 2:11–14 prohibit a woman from being called into the office of the public ministry for the proclamation of the Word and the administration of the Sacraments. This apostolic rule is binding on all Christendom; hereby her rights as a member of the spiritual priesthood are in no wise impaired. A baptised person who is duly called (Luke 10:16; AC Apology 7 and 8,28; TA VI:7,8) there by enters the office of the public ministry for the proclamation of the Word and administration of the Sacraments. Scripture that underpins the Church’s teaching on the office of the ministry and the rite of ordination (John 20:21-23; Matt. 28:18-20; 1 Cor. 11:23-26) applies to duly qualified called baptised persons although some understand that 1 Corinthians 14:34,35 and 1 Timothy 2:11–14 prohibit baptised women from being called into the office of the public ministry. Section 1 The New Testament ministry is the office instituted by Christ for the public administration of the means of grace, that is, the preaching of the Gospel and the administering of the Sacraments, through which as through instruments the Holy Ghost works saving faith in the hearts of men people. Matt 10; Matt 28:18–20; Luke 9:1,2; 1 Cor 3:5–8; Augsburg Confession V; Form.Conc., Sol.Decl. XI,29. Section 2 The office of the ministry is therefore an office instituted not by man humans, but by God. 2 Cor 5:18–20; Eph 4:11; Acts 20:28; Apology XIII,11. Section 5 The office of the ministry is essentially an office of service to the Lord and His Church with the Word and the Sacraments, which office the ministers of the Church must exercise in obedience to their Lord and the directions given in the Word. Therefore, the office of the ministry does not give to those who bear it, arbitrary power over Christians, nor does it deliver the ministers of the Word up to the arbitrary directions and commands of men people. Likewise, it is not a Levitical priesthood of the New Testament (Apol. XIII,7-11; XXIV, 58,59); nor are those who bear it an exclusive class distinct from Christians generally; nor do they possess a peculiar sanctity or an indelible character; nor does the ministry possess the power of self-perpetuation. Matt 23:8–12; I Cor 3:5; 4:1,2; 2 Cor 4:5; Col 1:23–25; 1 Pet 5:1–3; Matt 20:25–28; Apol.XXVIII, 13,14; XXII,9; XXIV, 86 (German and English text re Liturgia); Smalc. Art., Pars II, IV, 9; Form.Conc., Sol. Decl. XII, 30; XI, 29.

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Section 7

5.1.6

‘No one should publicly teach in the Church or administer the Sacraments unless he they be regularly called’ (C.A. XIV). The Lord calls individuals into the office of the ministry through the Christian congregations, Acts 13:1–4; and the Christian congregation, either alone or together with other congregations, or through properly appointed representatives, calls qualified persons (1 Tim 3:1–7; Titus 1:6–9; 2 Tim 2:24,25; Acts 1:24) into the office of the ministry publicly to exercise the functions of this office. The minister of the Word is thus called by the Lord through His Church, and by the Church as through human agency and authority, but in obedience to the command of the Lord. He They are therefore servants of the Lord Jesus, ministers of the New Testament, stewards of the mysteries of God, called to serve by publicly administering the means of grace. 2 Cor 4:5; Rom 10:15; 2 Cor 5:18; 1 Thess 5:12,13; Augsburg Confession XIV; Apol.VII, 28(end of paragraph); Smalc. Act. Tractatus: 14, 15, 24, 26, 67-69.

undertake to participate in the work of the Church and to promote its Objects. Such members of the Ministry shall be recorded in the official Roll of Pastors Article 8 – Officers and Administration 8.1

The Officials of the Church shall be a Bishop and an Assistant Bishop. They shall be elected for a term of office determined by the Church. The Bishop and the Assistant Bishop shall be pastors of the Church who have served on the LCA Roll of Pastors for at least six [6] years.

Section 8 Ordination, though not a Sacrament, is the solemn ecclesiastical rite in which a duly qualified person (1 Tim 3:2–7); Titus 1:5–9), having accepted a call by a congregation or the Church, is received by the Church as a gift from the Lord Jesus Christ (Eph 4:11: Titus 1:5) and publicly declared to be a minister of the New Testament, his their call there by being ratified and publicly acknowledged, and the blessing of the Lord is invoked upon him them with the laying on of hands. The laying on of hands is an old and biblical rite, but it has no divine command and is not essential for the validity and efficacy of the office. Acts 6:6; 8:17; 13:3; 1 Tim 5:22; 4:14; 2 Tim 1:6; Num 27:18; Smalc. Art. Tractatus 70.

12.2.

LCA constitution and by-laws

12.2.1 Constitution of the Church PROPOSED THAT the Constitution of the Church be amended as follows (Words to be deleted – strike through; word to be added - bold): Article 1.2 - Definitions 1.2.11

‘pastor’ or ‘member of the Ministry’ means any person man or woman ordained to the Holy Ministry according to the rites and practice of the Evangelical Lutheran Church who has been received into the Ministry of the Church according to Article 5.1;

Article 5 – The Ministry 5.1

The Church recognises and upholds the Office of the Ministry as the office divinely instituted for the public administration of the Means of Grace. For this purpose it shall receive into its Ministry, by ordination or by colloquy of ministers ordained elsewhere, men or women whose qualifications for the office have been established and who 5.1.4 accept and hold the Confession of the Church; 5.1.5 accept the Constitution and By-laws of the Church; and

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12.2.2 By-laws of the Church

Section 7.4 – Nominations and Elections

PROPOSED THAT the By-laws of the Church be amended as follows (Words to be deleted – strike through; word to be added - bold):

7.4.1.2

Section 5.4. – Calls and Transfers 5.4.1.2

every call and transfer rests upon a basis of mutual confidence and a sense of responsibility toward each other and before God, in which the Bishop and Church Council of the respective District and the responsible committees of the congregation or parish consider each case with due care before a recommendation is made, every parish gives earnest and serious consideration to the recommendations placed before it, and every pastor duly weighs the recommendations placed before him or her;

5.4.1.5

parishes which for many years have been blessed through the talents of their pastor do not selfishly seek to prevent him or her from rendering similar service in another field.

5.4.4

The relationship between a pastor and the Church, District, parish, congregation or other body the call of which he or she has accepted is personal, spiritual and sacred and is not intended to create any legal relationship or any employment relationship between the pastor and any member of any part of the Church. A parish may stipulate that only male pastors be included on the candidates' list for call. The Bishop of the District or the Bishop's representative shall convene a meeting of parish representatives to consider candidates proposed by the Bishop or the Bishop's representative on behalf of the Church Council of the District, by the representatives of the parish, and by any member of the parish through its secretary.

5.4.9.1

5.4.16.2.3.1 the pastor has a serious physical or mental disability which substantially impedes the effectiveness of his or her ministry; or 5.4.16.3.1

A relevant Bishop shall arrange a fraternal discussion of the situation between the pastor, the governing committee, him- or herself and any other person he or she considers appropriate in an endeavour to achieve a peaceable resolution of it.

5.4.16.3.3

If the Bishop’s arrangements referred to in the preceding Section 5.4.16.3.1 do not achieve a peaceable resolution of the situation, he or she shall make a report in respect of the situation, the arrangements he or she made for discussion and the outcome of the arrangements and discussions to the Church Council of the relevant District or of the Church (as the case may require). The report shall be deemed to be the submission to the Church Council of a Miscellaneous Issue pursuant to the following Section 10.3.5.

5.4.16.3.9

All pastors whose names are recorded on the Roll of Pastors of the Church, excluding pastors emeriti, are eligible for the position of Bishop and Assistant Bishop, subject to: 7.4.1.2.1

Having served on the LCA Roll of Pastors for a minimum of six [6] years prior to nomination.

7.4.1.2.2

Having served in various settings within the Church, demonstrating breadth of experience and adaptability.

7.4.1.2.3

The nominations committee verifying that all nominees meet these eligibility requirements before presenting their names for consideration.

Section 8.2 - Officials 8.2.1.1.6.1 assure him or herself and there by the Church that the teaching and practice of Australian Lutheran College is in accord with the public teaching and practice of the Church; 8.2.1.1.6.3 satisfy him or herself that the appropriate pastoral care is available for the staff of Australian Lutheran College; Section 10.2 – Ecclesiastical Discipline by a Congregation 10.2.5

10.2.5.5

take such other steps as he or she considers past orally appropriate.

Section 10.3 – Ecclesiastical Discipline by the Church against a Pastor 10.3.4

10.3.4.4

take such other steps as he or she considers past orally appropriate.

At all stages of the procedure, the Bishop may take such further steps as he or she considers past orally appropriate.

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Section 10.4 – The Judicial System of the Church

12.4.

10.4.10

12.4.1 Model Constitution of a Congregation

12.3.

The Tribunal which determines the pastor, teacher or other church worker has breached Article 10.1.2 of the Constitution shall make a recommendation to the respective Bishop as to the disciplinary action to be taken by him or her. The recommendation shall be officially recorded by the respective Secretary.

District constitutions and by-laws

Article 6 – The Ministry

PROPOSED THAT the Constitution of the Districts, in the By-laws of the Church be amended as follows (Words to be deleted – strike through; word to be added - bold): Article 1.2 - Definitions ‘pastor’ or ‘member of the Ministry’ means any person man or woman ordained to the Holy Ministry according to the rites and practice of the Evangelical Lutheran Church who has been received into the Ministry of the Church according to Article 5.1;

Article 8 – Officers and Administration 8.1

The Officials of the District shall be a Bishop, one or more Assistant Bishops, a Secretary, and a Treasurer. They shall be elected for a term of office determined by the District. The Bishop and Assistant Bishops shall be pastors of the Church in the District who have served on the LCA Roll of Pastors for at least six [6] years.

12.3.2 By-laws of Districts PROPOSED THAT the By-laws Part A of the Districts, in the By-laws of the Church be amended as follows (Words to be deleted – strike through; word to be added - bold): Section 7.4 – Nominations 7.4.2

All pastors whose names are recorded on the Roll of Pastors of the Church, excluding pastors emeriti, are eligible for the position of Bishop; only pastors of the District are eligible for the position of Assistant Bishop(s) in the District, subject to: 7.4.2.1

Having served on the LCA Roll of Pastors for a minimum of six [6] years prior to nomination.

7.4.2.2

Having served in various settings within the Church, demonstrating breadth of experience and adaptability.

7.4.2.3

The nominations committee verifying that all nominees meet these eligibility requirements before presenting their names for consideration.

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Model constitutions and by-laws for a congregation and parish

PROPOSED THAT the Model Constitution for a Congregation be amended as follows (Words to be deleted – strike through; word to be added - bold):

6.2

12.3.1 Constitution of the Districts

1.2.12

Article 9.3 – Church Council 9.3.1

The Pastor, by virtue of his the office, shall attend all meetings of the Church Council.

Article 9.6 – Officers and Committees 9.6.14

The Pastor, by virtue of his the office, shall have the right to attend all meetings of the committees.

Article 9.9 – The Committee of Pastoral Assistants 9.9.5

The pastoral assistants shall assist the Pastor in his ministry and for this purpose they shall concern themselves with the spiritual life of the Congregation and its members by…

12.4.2 Model Constitution of a Parish PROPOSED THAT the Model Constitution for a Parish be amended as follows (Words to be deleted – strike through; word to be added - bold): Footnote #2, paragraph 5 (page 5) In div ui dual cong erg at ions Individual congregations should expect to have the services of the pastor and his1 time relative to the number of members in the congregation compared to the total number of members in all the congregations in the parish. 1 Parishes may modify this article to include ‘or her’.

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Detailed Framework Appendix 1. DSTO 1A Theses of Agreement, The status of the Theses of Agreement and other doctrinal statements, CTICR, 1975 1.

In the exercise of their teaching function, whether dealing with a group or a congregation or with individuals, pastors of the LCA should not run counter to the letter and the spirit of the Theses of Agreement.

2. The Theses of Agreement, the fruit of prayer ful labours extending over many years, have been adopted in all seriousness and in good faith by both the former UELCA and ELCA as a unifying document. They should be respected and treated accordingly. Should amendments become desirable in the course of time, such amendments would have to be submitted to the entire Church after thorough theological examination and discussion. Meanwhile, a deliberate disregard of the Theses in teaching and preaching would appear as evidence of bad faith, and would constitute a serious threat to the unity of the Church. There may, of course, be inadvertent disregard of the Theses due to ignorance of their content.

3. It is clearly the right and the duty of the Church, in the face of current challenges, to define how it understands the Scriptures and the Confessions. Therefore, explanations and amendments of the Theses, as well as any other statements of a doctrinal nature, submitted to the entire Church after thorough theological examination and discussion and adopted by it, must be accorded the same authority in the Church as the Theses themselves (see 1 and 2 above).

Article 9.3 – Parish Council 9.3.1

The Pastor, by virtue of his the office, shall attend all meetings of the Parish Council.

Article 9.6 – Officers and Committees 9.6.12

The Pastor, by virtue of his the office, shall have the right to attend all meetings of the committees.

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Appendix 2. DSTO 1A Theses of Agreement, The permanent status of Theses of Agreement, CTICR, 1976

Appendix 3.

DSTO 1A Theses of Agreement, I: Principles governing church fellowship

As the name of the document indicates, the Theses of Agreement were written and adopted to bring about a consensus, in those doctrines of the Church and in those areas of churchly practice in which there had been actual or supposed disagreement and division between the two former Lutheran Churches in Australia. The theses are therefore the official record of the outcome and the conclusion of the dialogue and debate between those two Churches as they sought a solution under the guidance of the Word of God to those doctrinal differences that divided them. They were therefore the instrument through which church fellowship and fraternal relationships between the two Churches were established.

1. We believe that the Holy Scriptures of the Old and New Testaments are the infallible Word of God, written by inspiration of God, 2 Tim 3:16, by the holy men of God, 2 Pet 1:21, as the Spirit gave them utterance, Acts 2:4.

However, in many respects the Theses of Agreement exhibit the marks of confessional statements as Lutherans understand them. The Theses claim to be a fair and accurate exposition of the Word of God and in particular of the doctrine of the Gospel, as it is understood and preached and taught in the Lutheran Church of Australia. At the same time they explicitly express a complete consensus with the Lutheran fathers and reaffirm their exposition and understanding of God’s Word as contained in the Book of Concord, and together with them also reject all heresies that are condemned in the Lutheran Confessions. Like all confessional statements, the Theses of Agreement are always under the authority of the Word of God, and therefore there must always be a readiness to submit them to the critical scrutiny of God’s Word and accordingly confirm them, or amend or repudiate them when further study of God’s Word shows them to be inadequate or in error. In that sense their permanent status and authority are entirely determined by the faithfulness and accuracy with which they reflect the teaching of God’s Word, in particular the doctrine of the Gospel. All this, however, does not elevate the Theses of Agreement to the level of the Lutheran Confessions. A Church cannot claim to be Lutheran if it does not subscribe to the Book of Concord, or at least hold to the Confessions in the manner referred to in Theses of Agreement IX 9; on the other hand, the absence of subscription to the Theses of Agreement certainly cannot call into doubt the Lutheran character of a Church that subscribes to the Book of Concord. The purpose and intention of the Theses of Agreement is related specifically to the Lutheran Church of Australia, and the per man en cy of their status therefore rests with this Church.

2. We believe that the canonical books of the Old and New Testaments are the infallible and only source and norm of Christian doctrine and the sure and authoritative guide for life and practice. 2 Tim 3:15–17; 1 Cor 14:37; Psalm 119:160, etc. 3. We agree that for church fellowship the uniting churches must be one in the acceptance of the Holy Scriptures of the Old and New Testaments, as the inspired Word of God and as the only and true source, norm, rule, and standard of all teaching and practice in the Christian Church. 4. a. We believe that where differences in teaching and practice exist or arise between churches uniting, these differences are to be removed by willingly submitting to the authority of the Word of God. Where a difference in teaching or practice is a departure from the doctrine of the Bible, such difference cannot be tolerated, but must be pointed out as an error, on the basis of clear passages of Holy Writ; and if the error is persisted in, in spite of instruction, warning, and earnest witness, it must at last lead to a separation. b. We believe that all doctrines of Holy Writ are equally binding; nevertheless not all things in Scripture are of the same importance, when viewed from the centre and core of the Scriptures, Christ and justification by Him through faith. c. We admit that there are some things hard to be understood in Holy Writ,2 Pet 3:16; but no doctrine can be based on Scripture passages that are not clear, especially if no light is thrown upon them by clear passages. d. Differences in exegesis that do not affect doctrine are not church divisive. e. In case of differences in exegesis that affect doctrine, agreement on the basis of God’s Word must be sought by combined, prayer ful examination of the passage or passages in question. If this does not lead to agreement, because no unanimity has been reached on the clarity of the passage or passages in question and hence on the stringency and adequacy of the Scriptural proof, divergent views arising from such differences of interpretation are not divisive of church fellowship, providing that i. ii. iii. iv. v.

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there be the readiness in principle to submit to the authority of the Word of God; there by no clear Word of Scripture is denied, contradicted or ignored; such divergent views in no wise impair, infringe upon, or violate the central doctrine of Holy Scripture, justification by grace through faith in Jesus Christ; nothing be taught contrary to the publica doctrina of the Lutheran Church as laid down in its Confessions; such divergent views are not propagated as the publica doctrina of the Church and in no wise impair the doctrine of Holy Writ.

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APPENDIX B Resources

The Creator’s Tapestry: Scriptural Perspectives on Man-Woman Relationships in Marriage and the Church. A Report of the Commission on Theology and Church Relations, The Lutheran Church—Missouri Synod, 2010. Harrison Matthew C. and Pless John T, eds. Women Pastors? The Ordination of Women in Biblical Lutheran Perspective. A Collection of Essays, Third Edition, St.

Louis: Concordia Publishing House, 2012. Lehen bauer, Joel D. “Godly Women and the Way of the Cross.” Chapter Four in Confessional Lutheran Leadership Under the Cross: Collection of Theological Presentations from the International Church Relations Conference, 2023. The Lutheran Church—Missouri Synod, 2024.

The Order of Creation: Theology, History, Deﬁnition. A Report of the Commission on Theology and Church Relations, The Lutheran Church—Missouri Synod, 2022. Shaw, Jonathan, ed. Women’s Ordination through the Lens of the Apostles’ Creed. A Fraternal Theological Dialogue of the Lutheran Church in Korea and the Lutheran Church— Missouri Synod. Revised Edition. The Lutheran Church—Missouri Synod, 2024. https://resources.lcms.org/reading-study/lcms-church-relations-booklet-womens ordination-through-the-lens-of-the-apostles-creed/ Women in the Church: Scriptural Principles and Ecclesial Practice. A Report of the Commission on Theology and Church Relations, The Lutheran Church—Missouri Synod, 1985.

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